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FORGIVENESS
Forgiveness is typically defined as the process of concluding resentment, indignation or anger as a result of a perceived offense, difference or mistake, and/or ceasing to demand punishment or restitution.[1] The Oxford English Dictionary defines forgiveness as 'to grant free pardon and to give up all claim on account of an offense or debt'. The concept and benefits of forgiveness have been explored in religious thought, the social sciences and medicine. Forgiveness may be considered simply in terms of the person who forgives including forgiving themselves, in terms of the person forgiven and/or in terms of the relationship between the forgiver and the person forgiven. In some contexts, forgiveness may be granted without any expectation of restorative justice, and without any response on the part of the offender (for example, one may forgive a person who is incommunicado or dead). In practical terms, it may be necessary for the offender to offer some form of acknowledgment, apology, and/or restitution, or even just ask for forgiveness, in order for the wronged person to believe himself able to forgive.[1]
Most world religions include teachings on the nature of forgiveness, and many of these teachings provide an underlying basis for many varying modern day traditions and practices of forgiveness. Some religious doctrines or philosophies place greater emphasis on the need for humans to find some sort of divine forgiveness for their own shortcomings, others place greater emphasis on the need for humans to practice forgiveness of one another, yet others make little or no distinction between human and/or divine forgiveness.
======================================================
At some time in our life we will be faced with conflict. It is in our nature to desire our own way, and to think that we know more the other person.
Many things irritate us and upset us to the point that it causes friction between us and someone else. Our nature is to want to get even, to try to hurt the other person back. And while our natural response is to retaliate or get even, we need to look beyond what our natural response would be to what God says in His Word.
Forgiveness is not natural for us. In fact forgiveness is a supernatural act. Without the help of the Holy Spirit we can’t truly forgive someone. It is not just to say you are sorry, but to totally let the offense go without any payment or recompense being made to satisfy you for how you were treated. Forgiveness wipes out the debt. You won’t be able to erase it from your memory but you can chose not to remember it. When it comes to mind, you can pray and ask the Holy Spirit to help you not reflect back on it; not bring it back to your mind.
The opposite of forgiveness of course is unforgiveness and means that you refuse to settle the conflict peaceably. You refuse to compromise or give the other person the chance to try their own way, or admit they are right. You may hold on to your idea or suggestion simply because of the principle of it. You may want to win the argument for the sake of your pride. You may think that they are purposely refusing just to make things difficult for you. Whatever the situation is you just don’t want to give in; you think they acted unwise or made some rude remarks that were disrespectful. You don’t want to let the person off scott free because they don’t deserve it. That grudge will fester into bitterness. You may even cost you any hope of reconciliation and any on going relationship with that person. The thought of that person now causes you to boil over the whole situation again. You end up holding on to a grudge because of their stubbornness to see things your way.
The point of forgiveness is to keep the relationship even if the conflict or argument has not been resolved. The person and the relationship are more important than winning the conflict. You are to pursue peace as far as it depends on you. Heb. 12:14.
God forgives us when we ask because He wants to continue in a relationship with us.
Unforgiveness is wickedness. God declares that we are to forgive. So if we don’t forgive we are not obedient to the Word of God. Some go so far as to blame God for their situation, and calling upon God to deal harshly with the other person.
God says that forgiveness is a command. He is saying that because He knows what it does to us if we don’t forgive. He forgave us, even while we were still sinful. He desires the same for us. Unforgiving someone only hurts yourself. It is like a cancer growing inside of you, and literally can bring sickness upon you. Your unforgiveness becomes a prison of your own making.
God desires a humble heart, a softened heart, that is willing to forgive. We are all walking in our woundedness, and our lack of maturity, our desire to have our way, and our natural human nature. When you love someone unconditionally, you are saying that you will forgive no matter what, and as many times as you have to. That is how God forgave us, unconditionally.
If you have a tender heart to those who are struggling through this life, you will be able to help them through the pain of their own unforgiveness. Many have found a great release when they have let go og the situation that wounded them. There is a rush of peace once again. That is the soul being cleansed from bitterness. The person may not deserve being forgiven, but God will deal with that. Your role is to offer forgiveness to them whether they accept it or not or whether they deserve it not. Don’t keep track of the sins against you. Many times people didn’t even mean to hurt you or even know that they did. You may have misunderstood what they said. If you humble yourself and go to them and discuss it, the whole situation may be resolved. If it isn’t, and you are trying to win that friendship back, take some other people who can listen to both sides. You both may be wrong or at fault to some degree. If that doesn’t help the situation, you may want to go further and bring in the spiritual leaders of the church; especially if the other person also claims to be a believer. God’s Word declares that is the way within a congregation. The idea is to have an honest, non-hostile discussion in hopes of clearing the conflict. Of just letting bygones be bygones, and let it go. If the person was intentionally trying to harm you or just won’t listen to reason, the bystanders will be helpful in trying to resolve the issue of unforgiveness as well as the conflict itself. There may be reconciliation of the relationship. Sometimes it may be that you just have to walk away from the situation after you have done all you can do. If the other person refuses to discuss it any further or to agree to disagree but remain friendly, or even to compromise in any way, then you may want to let it go and perhaps after there is more time to think, reconciliation could still come.
Forgiveness is typically defined as the process of concluding resentment, indignation or anger as a result of a perceived offense, difference or mistake, and/or ceasing to demand punishment or restitution.[1] The Oxford English Dictionary defines forgiveness as 'to grant free pardon and to give up all claim on account of an offense or debt'. The concept and benefits of forgiveness have been explored in religious thought, the social sciences and medicine. Forgiveness may be considered simply in terms of the person who forgives including forgiving themselves, in terms of the person forgiven and/or in terms of the relationship between the forgiver and the person forgiven. In some contexts, forgiveness may be granted without any expectation of restorative justice, and without any response on the part of the offender (for example, one may forgive a person who is incommunicado or dead). In practical terms, it may be necessary for the offender to offer some form of acknowledgment, apology, and/or restitution, or even just ask for forgiveness, in order for the wronged person to believe himself able to forgive.[1]
Most world religions include teachings on the nature of forgiveness, and many of these teachings provide an underlying basis for many varying modern day traditions and practices of forgiveness. Some religious doctrines or philosophies place greater emphasis on the need for humans to find some sort of divine forgiveness for their own shortcomings, others place greater emphasis on the need for humans to practice forgiveness of one another, yet others make little or no distinction between human and/or divine forgiveness.
======================================================
At some time in our life we will be faced with conflict. It is in our nature to desire our own way, and to think that we know more the other person.
Many things irritate us and upset us to the point that it causes friction between us and someone else. Our nature is to want to get even, to try to hurt the other person back. And while our natural response is to retaliate or get even, we need to look beyond what our natural response would be to what God says in His Word.
Forgiveness is not natural for us. In fact forgiveness is a supernatural act. Without the help of the Holy Spirit we can’t truly forgive someone. It is not just to say you are sorry, but to totally let the offense go without any payment or recompense being made to satisfy you for how you were treated. Forgiveness wipes out the debt. You won’t be able to erase it from your memory but you can chose not to remember it. When it comes to mind, you can pray and ask the Holy Spirit to help you not reflect back on it; not bring it back to your mind.
The opposite of forgiveness of course is unforgiveness and means that you refuse to settle the conflict peaceably. You refuse to compromise or give the other person the chance to try their own way, or admit they are right. You may hold on to your idea or suggestion simply because of the principle of it. You may want to win the argument for the sake of your pride. You may think that they are purposely refusing just to make things difficult for you. Whatever the situation is you just don’t want to give in; you think they acted unwise or made some rude remarks that were disrespectful. You don’t want to let the person off scott free because they don’t deserve it. That grudge will fester into bitterness. You may even cost you any hope of reconciliation and any on going relationship with that person. The thought of that person now causes you to boil over the whole situation again. You end up holding on to a grudge because of their stubbornness to see things your way.
The point of forgiveness is to keep the relationship even if the conflict or argument has not been resolved. The person and the relationship are more important than winning the conflict. You are to pursue peace as far as it depends on you. Heb. 12:14.
God forgives us when we ask because He wants to continue in a relationship with us.
Unforgiveness is wickedness. God declares that we are to forgive. So if we don’t forgive we are not obedient to the Word of God. Some go so far as to blame God for their situation, and calling upon God to deal harshly with the other person.
God says that forgiveness is a command. He is saying that because He knows what it does to us if we don’t forgive. He forgave us, even while we were still sinful. He desires the same for us. Unforgiving someone only hurts yourself. It is like a cancer growing inside of you, and literally can bring sickness upon you. Your unforgiveness becomes a prison of your own making.
God desires a humble heart, a softened heart, that is willing to forgive. We are all walking in our woundedness, and our lack of maturity, our desire to have our way, and our natural human nature. When you love someone unconditionally, you are saying that you will forgive no matter what, and as many times as you have to. That is how God forgave us, unconditionally.
If you have a tender heart to those who are struggling through this life, you will be able to help them through the pain of their own unforgiveness. Many have found a great release when they have let go og the situation that wounded them. There is a rush of peace once again. That is the soul being cleansed from bitterness. The person may not deserve being forgiven, but God will deal with that. Your role is to offer forgiveness to them whether they accept it or not or whether they deserve it not. Don’t keep track of the sins against you. Many times people didn’t even mean to hurt you or even know that they did. You may have misunderstood what they said. If you humble yourself and go to them and discuss it, the whole situation may be resolved. If it isn’t, and you are trying to win that friendship back, take some other people who can listen to both sides. You both may be wrong or at fault to some degree. If that doesn’t help the situation, you may want to go further and bring in the spiritual leaders of the church; especially if the other person also claims to be a believer. God’s Word declares that is the way within a congregation. The idea is to have an honest, non-hostile discussion in hopes of clearing the conflict. Of just letting bygones be bygones, and let it go. If the person was intentionally trying to harm you or just won’t listen to reason, the bystanders will be helpful in trying to resolve the issue of unforgiveness as well as the conflict itself. There may be reconciliation of the relationship. Sometimes it may be that you just have to walk away from the situation after you have done all you can do. If the other person refuses to discuss it any further or to agree to disagree but remain friendly, or even to compromise in any way, then you may want to let it go and perhaps after there is more time to think, reconciliation could still come.
FORGIVENESS
Question: "What is the relationship between salvation and forgiveness?"
Answer:When we accept Jesus as our Savior, we receive salvation and forgiveness. But that’s not all. The Bible says we also receive justification,redemption,reconciliation,atonement,propitiation, and regeneration. Each of these theological terms expresses wonderful truths about the blessing we receive when Jesus becomes our Savior.Salvationandforgiveness, while related, are not exactly the same.
The term salvation comes from the Greek word sozo, which means “to be delivered, rescued.” Salvation is deliverance from the penalty of sin, that is, eternal separation from God (Romans 6:23;Matthew 25:46). Salvation is God’s rescuing us from our deserved fate. Salvation also includes a more immediate deliverance from the power of sin in this life. Sin has lost its dominion over the saved ones (Romans 6:14). Faith in Jesus Christ rescues us from the empty and meaningless life described in Ecclesiastes and provides us with a life that is abundant and fruitful (John 10:10;Galatians 5:22–23).
The term forgiveness comes from the Greek word aphiemi, which means “to let go, to give up, to keep no longer.” When Jesus forgives us, our sins, trespasses, iniquities, and transgressions are erased, wiped off the record. Forgiveness of sin is analogous to financial debt being erased. When God forgives us of our sins, we are free. Our sins are wiped out. God will never hold them against us (Psalm 103:12).
Salvation and forgiveness are closely related. There is no salvation without forgiveness. Salvation is God’s delivering us from the consequences of sin. Forgiveness is God’s erasing our sin debt. To use a financial illustration, forgiveness is God’s shredding the documents that list our debt, and salvation is God’s letting us out of debtors’ prison. Praise God for the wonderful salvation and forgiveness He has provided. May our lives reflect gratitude for all He has done for us (Romans 12:1).
Recommended Resources:Making Sense of Salvation by Wayne GrudemandLogos Bible Software
Read more:http://www.gotquestions.org/salvation-forgiveness.html#ixzz3ddXPQkPN
FORGIVEN BY GOD FOR OUR SINS
Question: "What is the definition of sin?"
Answer:Sin is described in the Bible as transgression of the law of God (1 John 3:4) and rebellion against God (Deuteronomy 9:7;Joshua 1:18). Sin had its beginning with Lucifer, probably the most beautiful and powerful of the angels. Not content with his position, he desired to be higher than God, and that was his downfall, the beginning of sin (Isaiah 14:12-15). Renamed Satan, he brought sin to the human race in the Garden of Eden, where he tempted Adam and Eve with the same enticement, “you shall be like God.”Genesis 3 describes Adam and Eve’s rebellion against God and against His command. Since that time, sin has been passed down through all the generations of mankind and we, Adam’s descendants, have inherited sin from him.Romans 5:12 tells us that through Adam sin entered the world, and so death was passed on to all men because “the wages of sin is death” (Romans 6:23).
Through Adam, the inherent inclination to sin entered the human race, and human beings became sinners by nature. When Adam sinned, his inner nature was transformed by his sin of rebellion, bringing to him spiritual death and depravity which would be passed on to all who came after him. We are sinners not because we sin; rather, we sin because we are sinners. This passed-on depravity is known as inherited sin. Just as we inherit physical characteristics from our parents, we inherit our sinful natures from Adam. King David lamented this condition of fallen human nature in Psalm 51:5: “Surely I was sinful at birth, sinful from the time my mother conceived me.”
Another type of sin is known as imputed sin. Used in both financial and legal settings, the Greek word translated “imputed” means “to take something that belongs to someone and credit it to another’s account.” Before the Law of Moses was given, sin was not imputed to man, although men were still sinners because of inherited sin. After the Law was given, sins committed in violation of the Law were imputed (accounted) to them (Romans 5:13). Even before transgressions of the law were imputed to men, the ultimate penalty for sin (death) continued to reign (Romans 5:14). All humans, from Adam to Moses, were subject to death, not because of their sinful acts against the Mosaic Law (which they did not have), but because of their own inherited sinful nature. After Moses, humans were subject to death both because of inherited sin from Adam and imputed sin from violating the laws of God.
God used the principle of imputation to benefit mankind when He imputed the sin of believers to the account of Jesus Christ, who paid the penalty for that sin—death—on the cross. Imputing our sin to Jesus, God treated Him as if He were a sinner, though He was not, and had Him die for the sins of the entire world (1 John 2:2). It is important to understand that sin was imputed to Him, but He did not inherit it from Adam. He bore the penalty for sin, but He never became a sinner. His pure and perfect nature was untouched by sin. He was treated as though He were guilty of all the sins ever committed by the human race, even though He committed none. In exchange, God imputed the righteousness of Christ to believers and credited our accounts with His righteousness, just as He had credited our sins to Christ’s account (2 Corinthians 5:21).
A third type of sin is personal sin, that which is committed every day by every human being. Because we have inherited a sin nature from Adam, we commit individual, personal sins, everything from seemingly innocent untruths to murder. Those who have not placed their faith in Jesus Christ must pay the penalty for these personal sins, as well as inherited and imputed sin. However, believers have been freed from the eternal penalty of sin—hell and spiritual death—but now we also have the power to resist sinning. Now we can choose whether or not to commit personal sins because we have the power to resist sin through the Holy Spirit who dwells within us, sanctifying and convicting us of our sins when we do commit them (Romans 8:9-11). Once we confess our personal sins to God and ask forgiveness for them, we are restored to perfect fellowship and communion with Him. “If we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness” (1 John 1:9).
We are all three times condemned due to inherited sin, imputed sin, and personal sin. The only just penalty for this sin is death (Romans 6:23), not just physical death but eternal death (Revelation 20:11-15). Thankfully, inherited sin, imputed sin, and personal sin have all been crucified on the cross of Jesus, and now by faith in Jesus Christ as the Savior “we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Ephesians 1:7).
Recommended Resources:Basic Theology by Charles RyrieandLogos Bible Software.
Read more:http://www.gotquestions.org/definition-sin.html#ixzz3ddY6jMs9
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Sins are not forgiven, except in a way in which righteousness is imputed. Anciently, the high priest was appointed to bless the people, Numbers 6:24, as the type of Jesus Christ, who, as the Great High Priest, imparts a real blessedness. 'Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.' In Him it was promised that all nations should be blessed. When about to ascend into heaven, He lifted up His hands and blessed His disciples; and at the last day He will, from the throne of His glory, pronounce all His people the blessed of His Father. On that day, and not till then, shall any of them be able fully to comprehend all that is implied in this term in the verse before us.
Blessed are they — 'Blessed is he' (the man), says David 'whose transgression is forgiven.' David speaks of one person, but Paul speaks of many. This alteration which the Apostle makes should not be overlooked. The work of redemption being now finished, the Apostle is commissioned by the Holy Ghost, who dictated the words, thus to include for their encouragement the whole mystical body of Christ, — all that are His, whether Jews or Gentiles. Covered — This appears to be in allusion to the mercy-seat, which covered the law. Sins must be covered before they can be forgiven. There must be a way in which this is done according to justice. This way is by the blood of Christ; and he that is dead with Him is justified from sin, Romans 6:7. His sins are for ever covered, as being cast into the depths of the sea, Micah 7:19. They are blotted out with the, Savior's blood. 'I, even I, am He that blotteth out thy transgressions for Mine own sake, and will not remember thy sins,' Isaiah 43:25. He is saved from the guilt of sin immediately on his believing. The righteousness of the Savior being imputed to the sinner, none of his own unrighteousness can attach to him; the imputation of both cannot take place. There is a full remission of his past sins, and none which he shall afterwards commit shall be judicially laid to his charge, Romans 8:33. Being stripped of the filthy garments, and clothed with a change of raiment, Zechariah 3:4, as certain as God is unchangeable, it shall never be taken off him. 'He hath clothed me with the garments of salvation; He hath covered me with the robe of righteousness,' Isaiah 61:10. 'I will forgive their iniquity, and I will remember their sin no more,' Jeremiah 31:34. 'As far as the east is from the west, so far hath He removed our transgressions from us, Psalms 103:12. 'Wearied at length,' says Luther, 'with your own righteousness, rejoice and confide in the righteousness of Christ. Learn, my dear brother, to know Christ, and Christ crucified, and learn to despair of thyself and to the Lord this song: — Lord Jesus! Thou art my righteousness, but I am Thy sin. Thou hast taken what belonged to me; Thou hast given me what was Thine. Thou becamest what Thou wert not in order that I was not myself.'
Righteousness is imputed when sin is not imputed, for we here see that the man to whom sin is not imputed is blessed. As Jesus was accursed, Galatians 3:13, when the sins of His people were imputed to Him, so they are blessed when His righteousness is imputed to them. Justification, or the judgment of God by which He renders us 'blessed,' consists of two acts, by one of which He pardons our sins, by the other He gives us the kingdom. This appears in the sequel of this chapter, where we see that the justification of Abraham includes the promise of making him heir of the world, Verse 13; and this truth the Apostle establishes not only in the person of Abraham, but also extends it to all the people of God, Verse 16. In the eighth chapter of this Epistle, where Paul joins together the Divine calling and justification, he also connects justification and glorification. Afterwards he adds, 'What shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things' The expression, God is for us, marks the effect of justification. It is not said, God is not against us, as should be said if justification was only the pardon of sin; but God is for us, — which signifies that He not only pardons but blesses us, giving us a right to the kingdom. He not only delivers us from being children of wrath, but adopts us into His family, and makes us His own children. When He discharges us from the pains of the second death, He destines us to the glory of heaven. The words that follow, respecting the delivering up of His Son, and freely giving us all things, clearly import these two great acts of pardon and blessing. The same is also declared by the Prophet Malachi, 3:17, 'And they shall be Mine, saith the Lord of Hosts, in that day when I make up My jewels; and I will spare them, as a man spareth his own son.' Justification, then, corresponds to the righteousness of God, by the imputation of which it is received. By that righteousness the penalty of the law is fulfilled, which secures the pardon of sin, and also the precept on account of which the inheritance is awarded.
—Exposition of the Epistle to the Romans
Question: "What is the definition of sin?"
Answer:Sin is described in the Bible as transgression of the law of God (1 John 3:4) and rebellion against God (Deuteronomy 9:7;Joshua 1:18). Sin had its beginning with Lucifer, probably the most beautiful and powerful of the angels. Not content with his position, he desired to be higher than God, and that was his downfall, the beginning of sin (Isaiah 14:12-15). Renamed Satan, he brought sin to the human race in the Garden of Eden, where he tempted Adam and Eve with the same enticement, “you shall be like God.”Genesis 3 describes Adam and Eve’s rebellion against God and against His command. Since that time, sin has been passed down through all the generations of mankind and we, Adam’s descendants, have inherited sin from him.Romans 5:12 tells us that through Adam sin entered the world, and so death was passed on to all men because “the wages of sin is death” (Romans 6:23).
Through Adam, the inherent inclination to sin entered the human race, and human beings became sinners by nature. When Adam sinned, his inner nature was transformed by his sin of rebellion, bringing to him spiritual death and depravity which would be passed on to all who came after him. We are sinners not because we sin; rather, we sin because we are sinners. This passed-on depravity is known as inherited sin. Just as we inherit physical characteristics from our parents, we inherit our sinful natures from Adam. King David lamented this condition of fallen human nature in Psalm 51:5: “Surely I was sinful at birth, sinful from the time my mother conceived me.”
Another type of sin is known as imputed sin. Used in both financial and legal settings, the Greek word translated “imputed” means “to take something that belongs to someone and credit it to another’s account.” Before the Law of Moses was given, sin was not imputed to man, although men were still sinners because of inherited sin. After the Law was given, sins committed in violation of the Law were imputed (accounted) to them (Romans 5:13). Even before transgressions of the law were imputed to men, the ultimate penalty for sin (death) continued to reign (Romans 5:14). All humans, from Adam to Moses, were subject to death, not because of their sinful acts against the Mosaic Law (which they did not have), but because of their own inherited sinful nature. After Moses, humans were subject to death both because of inherited sin from Adam and imputed sin from violating the laws of God.
God used the principle of imputation to benefit mankind when He imputed the sin of believers to the account of Jesus Christ, who paid the penalty for that sin—death—on the cross. Imputing our sin to Jesus, God treated Him as if He were a sinner, though He was not, and had Him die for the sins of the entire world (1 John 2:2). It is important to understand that sin was imputed to Him, but He did not inherit it from Adam. He bore the penalty for sin, but He never became a sinner. His pure and perfect nature was untouched by sin. He was treated as though He were guilty of all the sins ever committed by the human race, even though He committed none. In exchange, God imputed the righteousness of Christ to believers and credited our accounts with His righteousness, just as He had credited our sins to Christ’s account (2 Corinthians 5:21).
A third type of sin is personal sin, that which is committed every day by every human being. Because we have inherited a sin nature from Adam, we commit individual, personal sins, everything from seemingly innocent untruths to murder. Those who have not placed their faith in Jesus Christ must pay the penalty for these personal sins, as well as inherited and imputed sin. However, believers have been freed from the eternal penalty of sin—hell and spiritual death—but now we also have the power to resist sinning. Now we can choose whether or not to commit personal sins because we have the power to resist sin through the Holy Spirit who dwells within us, sanctifying and convicting us of our sins when we do commit them (Romans 8:9-11). Once we confess our personal sins to God and ask forgiveness for them, we are restored to perfect fellowship and communion with Him. “If we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness” (1 John 1:9).
We are all three times condemned due to inherited sin, imputed sin, and personal sin. The only just penalty for this sin is death (Romans 6:23), not just physical death but eternal death (Revelation 20:11-15). Thankfully, inherited sin, imputed sin, and personal sin have all been crucified on the cross of Jesus, and now by faith in Jesus Christ as the Savior “we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Ephesians 1:7).
Recommended Resources:Basic Theology by Charles RyrieandLogos Bible Software.
Read more:http://www.gotquestions.org/definition-sin.html#ixzz3ddY6jMs9
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Sins are not forgiven, except in a way in which righteousness is imputed. Anciently, the high priest was appointed to bless the people, Numbers 6:24, as the type of Jesus Christ, who, as the Great High Priest, imparts a real blessedness. 'Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.' In Him it was promised that all nations should be blessed. When about to ascend into heaven, He lifted up His hands and blessed His disciples; and at the last day He will, from the throne of His glory, pronounce all His people the blessed of His Father. On that day, and not till then, shall any of them be able fully to comprehend all that is implied in this term in the verse before us.
Blessed are they — 'Blessed is he' (the man), says David 'whose transgression is forgiven.' David speaks of one person, but Paul speaks of many. This alteration which the Apostle makes should not be overlooked. The work of redemption being now finished, the Apostle is commissioned by the Holy Ghost, who dictated the words, thus to include for their encouragement the whole mystical body of Christ, — all that are His, whether Jews or Gentiles. Covered — This appears to be in allusion to the mercy-seat, which covered the law. Sins must be covered before they can be forgiven. There must be a way in which this is done according to justice. This way is by the blood of Christ; and he that is dead with Him is justified from sin, Romans 6:7. His sins are for ever covered, as being cast into the depths of the sea, Micah 7:19. They are blotted out with the, Savior's blood. 'I, even I, am He that blotteth out thy transgressions for Mine own sake, and will not remember thy sins,' Isaiah 43:25. He is saved from the guilt of sin immediately on his believing. The righteousness of the Savior being imputed to the sinner, none of his own unrighteousness can attach to him; the imputation of both cannot take place. There is a full remission of his past sins, and none which he shall afterwards commit shall be judicially laid to his charge, Romans 8:33. Being stripped of the filthy garments, and clothed with a change of raiment, Zechariah 3:4, as certain as God is unchangeable, it shall never be taken off him. 'He hath clothed me with the garments of salvation; He hath covered me with the robe of righteousness,' Isaiah 61:10. 'I will forgive their iniquity, and I will remember their sin no more,' Jeremiah 31:34. 'As far as the east is from the west, so far hath He removed our transgressions from us, Psalms 103:12. 'Wearied at length,' says Luther, 'with your own righteousness, rejoice and confide in the righteousness of Christ. Learn, my dear brother, to know Christ, and Christ crucified, and learn to despair of thyself and to the Lord this song: — Lord Jesus! Thou art my righteousness, but I am Thy sin. Thou hast taken what belonged to me; Thou hast given me what was Thine. Thou becamest what Thou wert not in order that I was not myself.'
Righteousness is imputed when sin is not imputed, for we here see that the man to whom sin is not imputed is blessed. As Jesus was accursed, Galatians 3:13, when the sins of His people were imputed to Him, so they are blessed when His righteousness is imputed to them. Justification, or the judgment of God by which He renders us 'blessed,' consists of two acts, by one of which He pardons our sins, by the other He gives us the kingdom. This appears in the sequel of this chapter, where we see that the justification of Abraham includes the promise of making him heir of the world, Verse 13; and this truth the Apostle establishes not only in the person of Abraham, but also extends it to all the people of God, Verse 16. In the eighth chapter of this Epistle, where Paul joins together the Divine calling and justification, he also connects justification and glorification. Afterwards he adds, 'What shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things' The expression, God is for us, marks the effect of justification. It is not said, God is not against us, as should be said if justification was only the pardon of sin; but God is for us, — which signifies that He not only pardons but blesses us, giving us a right to the kingdom. He not only delivers us from being children of wrath, but adopts us into His family, and makes us His own children. When He discharges us from the pains of the second death, He destines us to the glory of heaven. The words that follow, respecting the delivering up of His Son, and freely giving us all things, clearly import these two great acts of pardon and blessing. The same is also declared by the Prophet Malachi, 3:17, 'And they shall be Mine, saith the Lord of Hosts, in that day when I make up My jewels; and I will spare them, as a man spareth his own son.' Justification, then, corresponds to the righteousness of God, by the imputation of which it is received. By that righteousness the penalty of the law is fulfilled, which secures the pardon of sin, and also the precept on account of which the inheritance is awarded.
—Exposition of the Epistle to the Romans
Jesus was speaking to His disciples on the mountain:
Dealing With Believers When They Do Wrong
15 “If a believer does something wrong, go, confront him when the two of you are alone. If he listens to you, you have won back that believer. 16 But if he does not listen, take one or two others with you so that every accusation may be verified by two or three witnesses. 17 If he ignores these witnesses, tell it to the community of believers. If he also ignores the community, deal with him as you would a heathen or a tax collector. 18 I can guarantee this truth: Whatever you imprison, God will imprison. And whatever you set free, God will set free. 19 “I can guarantee again that if two of you agree on anything here on earth, my Father in heaven will accept it. 20 Where two or three have come together in my name, I am there among them.”
Personally Forgiving Others
21 Then Peter came to Jesus and asked him, “Lord, how often do I have to forgive a believer who wrongs me? Seven times?” 22 Jesus answered him, “I tell you, not just seven times, but seventy times seven. 23 “That is why the kingdom of heaven is like a king who wanted to settle accounts with his servants. 24 When he began to do this, a servant who owed him millions of dollars was brought to him. 25 Because he could not pay off the debt, the master ordered him, his wife, his children, and all that he had to be sold to pay off the account. 26 Then the servant fell at his master's feet and said, ‘Be patient with me, and I will repay everything!' 27 “The master felt sorry for his servant, freed him, and canceled his debt. 28 But when that servant went away, he found a servant who owed him hundreds of dollars. He grabbed the servant he found and began to choke him. ‘Pay what you owe!' he said. 29 “Then that other servant fell at his feet and begged him, ‘Be patient with me, and I will repay you.' 30 But he refused. Instead, he turned away and had that servant put into prison until he would repay what he owed. 31 “The other servants who worked with him saw what had happened and felt very sad. They told their master the whole story. 32 “Then his master sent for him and said to him, ‘You evil servant! I canceled your entire debt, because you begged me. 33 Shouldn't you have treated the other servant as mercifully as I treated you?' 34 “His master was so angry that he handed him over to the torturers until he would repay everything that he owed. 35 That is what my Father in heaven will do to you if each of you does not sincerely forgive other believers.”
Matt 18:15-35 (GW)
http://www.responsibilityproject.com/films/father-s-day/?src=keyword_s=ggl_K=Forgive_C=Films_G=FathersDay_Forgiveness_M=Broad#fbid=xfQ-z8n359a
http://www.mayoclinic.com/health/forgiveness/MH00131
http://theforgivenessproject.com/
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''Christ in You...'' with Dale Krebbs
Nov 14, 2010
A Hard Saying
How would you feel if everyone you grew up with, have met since, and that know you now, considered you to be the most important person in the world to them - better than a favorite rock star, movie star, political candidate? What if the person who greets you at a business establishment, a sales person, or a stranger you meet on the street, was so genuinely interested in you, and considerate of you, that they put you ahead of themselves?
It would be a different world. That kind of world is not here yet, of course - but there a little part of the world where this is - or should be - the norm. Notice: “Do nothing from factional motives [through contentiousness, strife, selfishness, or for unworthy ends] or prompted by conceit and empty arrogance. Instead, in the true spirit of humility (lowliness of mind) let each regard the others as better than and superior to himself [thinking more highly of one another than you do of yourselves].” - Philippians 2:3 (AB)
Does this seem like a hard saying?
When Jesus was speaking to His disciples and the Jews after He had performed the miracle of feeding five thousand, He stated that He was the true bread of life, and that they must feed on Him in order to have eternal life. To this many of His disciples simply could not swallow His words. They said this is a “hard saying”. Many discontinued following Him. (John 6:66).
The command of the Apostle Paul (it is a command), although admittedly a hard saying, normally does not cause someone to stop following Jesus. The way this is handled in most of us is to simply ignore what he said. The admonition somehow is not there. It is gone by default. To think in this way, and do what he says is so contrary to our fallen nature that it is seldom even considered. The first objection in our minds is that it is utterly impractical. From that, it goes to impossible - or somewhere in between. In a world in which self is god, in which “me first” and “maybe you” is the rule, this command seems absurd even to some believers in Christ. Down deep they just feel that they cannot do it. It would be embarrassing and humiliating to try.
But is there a reason that this a such a hard saying, other than that it goes against the grain of our nature?
The answer is simple, but the implementation is more difficult. The “short answer”, as the saying goes, is that the one who can put God first will not have much trouble putting brothers and sisters in Christ first. Most of us feel that we are putting God first - but are we, really…? This is the place to begin to be capable of implementing Paul’s command. There is an irony here. Notice: “If anyone says, I love God, and hates (detests, abominates) his brother [in Christ], he is a liar; for he who does not love his brother, whom he has seen, cannot love God, Whom he has not seen. And this command (charge, order, injunction) we have from Him: that he who loves God shall love his brother [believer] also.” - 1 John 4:20.
In order to love God, we must first come to know that He loved us first (v. 19). Because He loved us first - and we know that He loved and continues to love us - we are enabled to love our follow Christians first. That is, first before ourselves. Often, we cannot put others first because of fear. Fear drives more of our actions than we realize (1 John 4:18). Many types of fears. Fear of being taken advantage of, fear of lack of acceptance or approval from another, and being ultra-self conscious. This is simply putting ourselves first again. But there is an answer for this fear. It is the love of God.
As we grow in love for God, and love from God, these fears will begin to be replaced by love (v. 17). By the Holy Spirit, love for God and God’s love in us will create a new ability that seemed impossible before. We begin to put others first. This does not mean that we cannot be second - only that the other becomes the most “significant other” rather than ourselves. Because we genuinely love God, we will be given the power to genuinely love our fellow Christian, and put them before ourselves.
Considering others as being better than ourselves, and putting their interests ahead of ours, is a God-like thing. As it begins to develop, contrary to what it would seems you begin to have more peace of mind, contentment, and less and less fear, and more genuine love for God the Father, Jesus Christ, and through the Holy Spirit, more love for everyone created in God image.
As the fruit of this command increases, the more that we put others first, it guarantees that we will be put first by those we have put first. We become more and more one with our God, in Christ Jesus. He put us first, before Himself. We can puts others first, too. He will enable us.
“Let each of you esteem and look upon and be concerned for not [merely] his own interests, but also each for the interests of others. Let this same attitude and purpose and [humble] mind be in you which was in Christ Jesus: [Let Him be your example in humility:] Who, although being essentially one with God and in the form of God [possessing the fullness of the attributes which make God], did not think this equality with God was a thing to be eagerly grasped ]or retained, But stripped Himself [of all privileges and [rightful dignity], so as to assume the guise of a servant (slave), in that He became like men and was born a human being. And after He had appeared in human form, He abased and humbled Himself [still further] and carried His obedience to the extreme of death, even the death of the cross!” - Philippians 2:4-8 (AB)
http://www.liveasif.org/
Meet the Author:
Dale Krebbs served as a teaching Elder, preaching, counseling, and conducting Bible studies for over 30 years in Texas, California, and Arizona. He is now retired, lives in Arizona, and continues the study and research of Gods Word.
Copyright:
''Christ in You...'' Copyright 2010 © Dale Krebbs. ''Christ in You...'' articles may be reproduced in whole under the following provisions: 1) A proper credit must be given to the author at the end of each story, along with their complete bio and a link to http://www.liveasif.org/ 2) ''Christ in You...'' content may not be arranged or "mirrored" as a competitive online service.
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FORGIVENESS IS NEEDED FOR EVERYONE
THE GOSPEL WAY OF JUSTIFICATION BY FAITH, FOR JEWS AND GENTILES. Romans 1:16,17
In these verses the apostle opens the design of the whole epistle, in which he brings forward a charge of sinfulness against all flesh; declares the only method of deliverance from condemnation, by faith in the mercy of God, through Jesus Christ; and then builds upon it purity of heart, grateful obedience, and earnest desires to improve in all those Christian graces and tempers, which nothing but a lively faith in Christ can bring forth. God is a just and holy God, and we are guilty sinners. It is necessary that we have a righteousness to appear in before him: there is such a righteousness brought in by the Messiah, and made known in the gospel; a gracious method of acceptance, notwithstanding the guilt of our sins. It is the righteousness of Christ, who is God, coming from a satisfaction of infinite value. Faith is all in all, both in the beginning and progress of Christian life. It is not from faith to works, as if faith put us into a justified state, and then works kept us in it; but it is all along from faith to faith; it is faith pressing forward, and gaining the victory over unbelief.
THE SINS OF THE GENTILES SET FORTH: PART 1.
Romans 1:18-25
The apostle begins to show that all mankind need the salvation of the gospel, because none could obtain the favour of God, or escape his wrath by their own works. For no man can plead that he has fulfilled all his obligations to God and to his neighbour; nor can any truly say that he has fully acted up to the light afforded him. The sinfulness of man is described as ungodliness against the laws of the first table, and unrighteousness against those of the second. The cause of that sinfulness is holding the truth in unrighteousness. All, more or less, do what they know to be wrong, and omit what they know to be right, so that the plea of ignorance cannot be allowed from any. Our Creator's invisible power and Godhead are so clearly shown in the works he has made, that even idolaters and wicked Gentiles are left without excuse. They foolishly followed idolatry; and rational creatures changed the worship of the glorious Creator, for that of brutes, reptiles, and senseless images. They wandered from God, till all traces of true religion must have been lost, had not the revelation of the gospel prevented it. For whatever may be pretended, as to the sufficiency of man's reason to discover Divine truth and moral obligation, or to govern the practice aright, facts cannot be denied. And these plainly show that men have dishonoured God by the most absurd idolatries and superstitions; and have degraded themselves by the vilest affections and most abominable deeds.
THE SINS OF THE GENTILES SET FORTH. Romans 1:26-32
In the horrid depravity of the heathen, the truth of our Lord's words was shown: "Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light." The truth was not to their taste. And we all know how soon a man will contrive, against the strongest evidence, to reason himself out of the belief of what he dislikes. But a man cannot be brought to greater slavery than to be given up to his own lusts. As the Gentiles did not like to keep God in their knowledge, they committed crimes wholly against reason and their own welfare. The nature of man, whether pagan or Christian, is still the same; and the charges of the apostle apply more or less to the state and character of men at all times, till they are brought to full submission to the faith of Christ, and renewed by Divine power. There never yet was a man, who had not reason to lament his strong corruptions, and his secret dislike to the will of God. Therefore this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.
—Matthew Henry Concise
FORGIVENESS IS GOD SAVING US FROM THE PENALTY OF OUR SIN. WHAT DOES THAT MEAN FOR US?
WE HAVE A PROMISE OF A NEW LIFE WITH CHRIST. CHRIST IN US AND THE INDWELLING OF THE HOLY SPIRIT TO EMPOWER US TO WALK IN NEWNESS OF LIFE. WE ARE ABLE TO FORGIVE OTHERS, TO LOVE UNCONDITIONALLY BECAUSE GOD FIRST LOVED US.
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'Word from Scotland' with Sandy Shaw
Nov 15, 2010
Jesus Christ Saves From Sin And Baptises With The Holy Spirit (Study 8)
We are reading and studying the opening words of the Gospel of John, and already John is pointing to the Cross of Christ, and it is only Chapter 1. Jesus Christ shed His blood and died to take away our sin – not just to reduce it – but to take it away. He is the sacrificial Lamb of God and Paul describes Jesus so accurately as our Passover Lamb.
The Passover Lamb was one year old and without any blemish whatsoever. This speaks of the spotless purity of Jesus Christ, our Saviour and Lord.
The Passover Lamb offered protection on that night in Egypt and our Passover Lamb, Jesus Christ, still does and he has done all down through the years. The lamb was sacrificed for sin that was not its own, but for the sins of the people. John knew what he was saying when he referred to Jesus with these words and the writer of the Gospel knew what he was saying too.
Have you noticed how very Jewish Jesus Christ is presented in the Gospel of John? We have a Jewish Saviour and we have Scriptures which are mainly written by Jewish believers and the Son of God was called the King of the Jews. There are many who would like to destroy the Jewish heritage which we have. We are engrafted into the Jewish root through Jesus Christ and Paul speaks and teaches about that so clearly in the Roman letter. We require to teach our people these physical and spiritual facts.
The second thing John says about Jesus is that He is the One Who Baptises with the Holy Spirit.
He is the Saviour, and He is the Baptiser. These are the two main things which John the Baptist says about Jesus Christ.
God told me something in the wilderness. He told me that upon whom I would see the Spirit of God descending and remaining – that would be the One Who is the Lamb of God – the Saviour – and He would be the One Who would baptise people in the Holy Spirit. I use water, but He will use the Holy Spirit. And I saw that happen and that is why I am speaking as I am.
John gives us such a powerful personal testimony. Never underestimate the importance of your person testimony.
God puts His seal upon these words by having them written in His Holy Word.
For years, John had lived in the wilderness – in dry, barren, arid heat – but God had revealed something to him, while he was there in the heart and centre of God’s will, and now it was all beginning to come true.
There was that day when Jesus came to John to be baptised in water, and John did not want to baptise Jesus. John wanted to be baptised by Jesus. John seemed to know that that there was a being baptised with the Holy Spirit. John did not want to be baptised in water, but with the Holy Spirit. He knew there was more. John wanted to experience this powerful baptism which we can experience today. But it was not yet the time for Jesus to begin baptising people in the Holy Spirit.
That did not begin until seven weeks after Jesus had died and was raised from the dead. For them it was three years away, but for us, we do not have to wait.
The risen and ascended and living Lord Jesus Christ continues to baptise men and women in the Holy Spirit with the same consequences – power for service – power to share – power to heal – power to love – power to serve, when it is challenging to serve.
Luke and John and Mary and each of the others experienced this powerful baptism, and Jesus offers that to us and we do not have to wait and struggle.
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Meet the Author:
Alexander "Sandy" Shaw is pastor of Nairn Christian Fellowship in Nairn, Scotland. Nairn is 17 miles east of Inverness - on the Moray Firth Coast - not far from the Loch Ness Monster!
Gifted as a Biblical teacher, Sandy is firmly committed to making sure that his teachings are firmly grounded in the Word.
Sandy has a weekly radio talk which can be heard via the Internet on Saturday at 11:40am, New Orleans time, at wsho.com.
Copyright:
'Word from Scotland' Copyright 2010 © Sandy Shaw. 'Word from Scotland' articles may be reproduced in whole under the following provisions: 1) A proper credit must be given to the author at the end of each story, along with their complete bio and a link to http://www.liveasif.org/ 2) 'Word from Scotland' content may not be arranged or "mirrored" as a competitive online service.
WE ARE JUSTIFIED
The justification of the believer is absolute, complete, final. "It is God that justifies" (Romans 8:33), and "I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it" (Eccl. 3:14). So absolute and inexorable is this blessed fact that, in Romans 8:30 we are told, "Whom He justified, them He also glorified": notice it is not simply a promise that God "will glorify," but so sure and certain is that blissful event, the past tense is used. "Them He also glorified" is speaking from the standpoint of the eternal and unalterable purpose of God, concerning which there is no conditionality or contingency whatsoever. To be "glorified" is to be perfectly conformed to the lovely image of Christ, when we shall see Him as He is and be made like Him (1 John 3:2). Because God has determined this, He speaks of it as already accomplished, for He "calls those things which be not as though they were" (Romans 4:17).
So far as the believer is concerned, the penal side of the sin question has been settled once and for all. His case has been tried in the supreme court, and God has justified him: in consequence thereof the Divine decision is "There is therefore now no condemnation to them which are in Christ Jesus" (Romans 8:1). Once those very persons were under condemnation—"condemned already" (John 3:18); but now that their faith has united them to Christ there is no condemnation. The debt of their sin has been paid by their great Surety; the record thereof has been "blotted out" by His cleansing blood. "It is God that justifies. Who is he that condemned" (Romans 8:33, 34). Who will reverse His decision! Where is that superior tribunal to which this cause can be carried? Eternal justice has pronounced her fiat; immutable judgment has recorded her sentence.
It is utterly and absolutely impossible that the sentence of the Divine Judge should ever be revoked or reversed. His sentence of justification results from and rests upon a complete satisfaction having been offered to His Law, and that in the fulfillment of a covenant engagement. Thus is effectually precluded the recall of the verdict. The Father stipulated to release His elect from the curse of the law provided the Son would meet the claims of justice against them. The Son freely complied with His Father's will: "Lo, I come." He was now made under the law, fulfilled the law, and suffered the full penalty of the law; therefore shall He see of the travail of His soul and be satisfied. Sooner shall the lightenings of omnipotence shiver the Rock of Ages than those sheltering in Him again be brought under condemnation.
How very, very far from the glorious truth of the Gospel is the mere conditional pardon which Arminians represent God as bestowing upon those who come to Christ—a pardon which may be rescinded, yea, which will be canceled, unless they "do their part" and perform certain stipulations! What a horrible and blasphemous travesty of the Truth is that!—an error which must be steadfastly resisted no matter who holds it: better far to hurt the feelings of a million of our fellow-creatures than to displease their august Creator. On no such precarious basis as our fulfilling certain conditions has God suspended the justification of His people. Not only is there "now no condemnation" resting upon the believer, but there never again shall me, for "Blessed is the man to whom the Lord will not impute sin" (Romans 4:8).
The dread sentence of the law, "Thou shall surely die," cannot in justice be executed upon the sinner's Surety and also upon himself. Hence by a necessity existing in the very nature of moral government, it must follow that the believing sinner be freed from all condemnation, that is, so cleared of the same that he is raised above all liability to punishment. So declared our blessed Savior Himself, in words too plain and emphatic to admit of any misunderstanding: "Verily, verily, I say unto you, He that hears My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life" (John 5:24). He, the habitation of whose throne is "justice and judgment," has sealed up this declaration forever, by affirming "I will never leave thee nor forsake thee." Sooner shall the sword of justice cleave the helmet of the Almighty than any Divinely pardoned soul perish.
But not only are the sins of all who truly come to Christ eternally remitted, but the very righteousness of the Redeemer passes over to them, is placed upon them, so that a perfect obedience to the law is imputed to their account. It is theirs, not by promise, but by gift (Romans 5:17), by actual bestowment. It is not simply that God treats them as if they were righteous, they are righteous and so pronounced by Him. And therefore may each believing soul exclaim, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decks himself with ornaments, and as a bride adorns herself with her jewels" (Isaiah 61:10). O that each Christian reader may be enabled to clearly and strongly grasp hold of this glorious fact: that he is now truly righteous in the sight of God, is in actual possession of an obedience which answers every demand of the law.
This unspeakable blessing is bestowed not only by the amazing grace of God, but it is actually required by His inexorable justice. This too was stipulated and agreed upon in the covenant into which the Father entered with the Son. That is why the Redeemer lived here on earth for upwards of thirty years before He went to the cross to suffer the penalty of our sins: He assumed and discharged our responsibilities; as a child, as a youth, as a man, He rendered unto God that perfect obedience which we owed Him. He "fulfilled all righteousness" (Matthew 3:15) for His people, and just as He who knew no sin was made sin for them, so they are now made "the righteousness of God in Him" (2 Corinthians 5:21). And therefore does Jehovah declare, "For the mountains shall depart, and the hills be removed; but My kindness shall not depart from thee, neither shall the covenant of My peace be removed, said the Lord that hath mercy on thee" (Isaiah 54:10).
By actually believing with a justifying faith the sinner doth receive Christ Himself, is joined to Him, and becomes immediately an heir of God and joint-heir with Christ. This gives him a right unto and an interest in the benefits of His mediation. By faith in Christ he received not only the forgiveness of sins, but an inheritance among all them that are sanctified (Acts 26:18), the Holy Spirit (given to him) being "the earnest of our inheritance" (Ephesians 1:13, 14). The believing sinner may now say "in the Lord have I righteousness" (Isaiah 45:24). He is "complete in Him" (Colossians 2:10), for by "one offering" the Savior hath "perfected for ever them that are sanctified" (Hebrews 10:14). The believer has been "accepted in the Beloved" (Ephesians 1:6), and stands before the throne of God arrayed in a garment more excellent than that which is worn by the holy angels.
How infinitely does the glorious Gospel of God transcend the impoverished thoughts and schemes of men! How immeasurably superior is that "everlasting righteousness" which Christ has brought in (Daniel 9:24) from that miserable thing which multitudes are seeking to produce by their own efforts. Greater far is the difference between the shining light of the midday sun and the blackness of the darkest night, than between that "best robe" (Luke 15:22) which Christ has wrought out for each of His people and that wretched covering which zealous religionists are attempting to weave out of the filthy rags of their own righteousness. Equally great is the difference between the truth of God concerning the present and immutable standing of His saints in all the acceptability of Christ, and the horrible perversion of Arminians who make acceptance with God contingent upon the believer's faithfulness and perseverance, who suppose that Heaven can be purchased by the creature's deeds and doings.
It is not that the justified soul is now left to himself, so that he is certain of getting to Heaven no matter how he conducts himself—the fatal error of Antinomians. No Indeed. God also imparts to him the blessed Holy Spirit, who works within him the desire to serve, please, and glorify the One who has been so gracious to Him. "The love of Christ constrains us... that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again" (2 Corinthians 5:14, 15). They now "delight in the law of God after the inward man" (Romans 7:22), and though the flesh, the world, and the Devil oppose every step of the way, occasioning many a sad fall—which is repented of, confessed, and forsaken—nevertheless the Spirit renews them day by day (2 Corinthians 4:16) and leads them in the paths of righteousness for Christ's name's sake.
In the last paragraph will be found the answer to those who object that the preaching of justification by the imputed righteousness of Christ, apprehended by faith alone, will encourage carelessness and foster licentiousness. Those whom God justifies are not left in their natural condition, under the dominion of sin, but are quickened, indwelt, and guided by the Holy Spirit. As Christ cannot be divided, and so is received as Lord to rule us as well as Savior to redeem us, so those whom God justifies He also sanctifies. We do not affirm that all who receive this blessed truth into their heads have their lives transformed thereby—no indeed; but we do insist that where it is applied in power to the heart there always follows a walk to the glory of God, the fruits of righteousness being brought forth to the praise of His name. Each truly justified soul will say:
"Let worldly minds the world pursue,
It has no charms for me;
I once admired its trifles too,
But grace has set me free."
It is therefore the bounden duty of those who profess to have been justified by God to diligently and impartially examine themselves, to ascertain whether or not they have in them those spiritual graces which always accompany justification. It is by our sanctification, and that alone, that we may discover our justification. Would you know whether Christ fulfilled the law for you, that His obedience has been imputed to your account? Then search your heart and life and see whether a spirit of obedience to Him is daily working in you. The righteousness of the law is fulfilled only in those who "walk not after the flesh, but after the Spirit" (Romans 8:4). God never designed that the obedience of His Son should be imputed to those who live a life of worldliness, self-pleasing, and gratifying the lusts of the flesh. Far from it: "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (2 Corinthians 5:17).
Summarizing now the blessed results of justification. 1. The sins of the believer are forgiven. "Through this Man is preached unto you the forgiveness of sins. And by Him all that believe are justified from all things" (Acts 13:38, 39). All the sins of the believer, past, present, and to come, were laid upon Christ and atoned for by Him. Although sins cannot be actually pardoned before they are actually committed yet their obligation unto the curse of the law were virtually remitted at the Cross, antecedently to their actual commission. The sins of Christians involve only the governmental dealings of God in this life, and these are remitted upon a sincere repentance and confession.
2. An inalienable title unto everlasting glory is bestowed. Christ purchased for His people the reward of blessing of the law, which is eternal life. Therefore does the Holy Spirit assure the Christian that he has been begotten "to an inheritance incorruptible, and undefiled, and that fades not away, reserved in heaven for you" (1 Peter 1:4). Not only is that inheritance reserved for all the justified, but they are all preserved unto it, as the very next verse declares, "who are kept by the power of God through faith unto salvation ready to be revealed in the last time" (v. 5)—"kept" from committing the unpardonable sin, from apostatising from the truth, from being fatally deceived by the Devil; so "kept" that the power of God prevents anything separating them from His love in Christ Jesus (Romans 8:35-38).
3. Reconciliation unto God Himself. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ... we were reconciled to God by the death of His Son" (Romans 5:1, 10). Until men are justified they are at war with God, and He is against them, being "angry with the wicked every day" (Psalm. 7:11). Dreadful beyond words is the condition of those who are under condemnation: their minds are enmity against God (Romans 8:7), all their ways are opposed to Him (Colossians 1:21). But at conversion the sinner throws down the weapons of his rebellion and surrenders to the righteous claims of Christ, and by Him he is reconciled to God. Reconciliation is to make an end of strife, to bring together those at variance, to change enemies into friends. Between God and the justified there is peace—effected by the blood of Christ.
4. An unalterable standing in the favor of God. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand" (Romans 5:1, 2). Mark the word "also": not only has Christ turned away the wrath of God from us, but in addition He has secured the benevolence of God toward us. Previous to justification our standing was one of unutterable disgrace, but now, through Christ, it is in one of unclouded grace. God now has naught but good-will toward us. God has not only ceased to be offended at us, but is well-pleased with us; not only will He never afflict punishment upon us, but He will never cease to shower His blessings upon us. The throne to which we have free access is not one of judgment, but of pure and unchanging grace.
5. Owned by God Himself before an assembled universe. "But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shall be justified" (Matthew 12:36, 37): yes, justified publicly by the Judge Himself! "These shall go away into everlasting punishment: but the righteous into life eternal" (Matthew 25:46). Here will be the final justification of the Christian, this sentence being declaratory unto the glory of God and the everlasting blessedness of those who have believed.
Let it be said in conclusion that the justification of the Christian is complete the moment he truly believes in Christ, and hence there are no degrees in justification. The Apostle Paul was as truly a justified man at the hour of his conversion as he was at the close of his life. The feeblest babe in Christ is just as completely justified as is the most mature saint. Let theologians note the following distinctions. Christians were decretively justified from all eternity: efficaciously so when Christ rose again from the dead; actually so when they believed; sensibly so when the Spirit bestows joyous assurance; manifestly so when they tread the path of obedience; finally so at the Day of Judgment, when God shall sententiously, and in the presence of all created things, pronounce them so.
—Doctrine of Justification, The