All of Grace/God Justifieth the Ungodly

From Gospel Translations

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Revision as of 18:22, 25 July 2008

“To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.”—Romans 4:5

The ungodly?

Listen to a little sermon. You will find the text in the Epistle to the Romans, in the fourth chapter and the fifth verse: “To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.” I call your attention to those words, “Him that justifieth the ungodly.” They seem to me to be very wonderful words.

Are you not surprised that there should be such an expression as that in the Bible, “That justifieth the ungodly?” I have heard that men that hate the doctrines of the cross bring it as a charge against God, that he saves wicked men and receives to himself the vilest of the vile. See how this Scripture accepts the charge, and plainly states it! By the mouth of his servant Paul, by the inspiration of the Holy Ghost, he takes to himself the title of “Him that justifieth the ungodly.” He makes those just who are unjust, forgives those who deserve to be punished, and favors those who deserve no favor.  You thought, did you not, that salvation was for the good? that God’s grace was for the pure and holy, who are free from sin? It has fallen into your mind that, if you were excellent, then God would reward you; and you have thought that because you are not worthy, therefore there could be no way of your enjoying his favor. You must be somewhat surprised to read a text like this: “him that justifieth the ungodly.”

I do not wonder that you are surprised; for with all my familiarity with the great grace of God, I never cease to wonder at it. It does sound surprising, does it not, that it should be possible for a holy God to justify an unholy man? We, according to the natural legality of our hearts, are always talking about our own goodness and our own worthiness, and we stubbornly hold to it that there must be somewhat in us in order to win the notice of God. Now, God, who sees through all deceptions, knows that there is no goodness whatever in us. He says that “there is none righteous, no not one” (Rom 3:10). He knows that “all our righteousnesses are as filthy rags” (Isa 64:6); and, therefore, the Lord Jesus did not come into the world to look after goodness and righteousness among men, but to bring goodness and righteousness with him, and to bestow them upon persons who have none of them. He comes, not because we are just, but to make us so: he justifieth the ungodly.

When a counsellor comes into court, if he is an honest man, he desires to plead the case of an innocent person and justify him before the court from the things which are falsely laid to his charge. It should be the barrister’s object to justify the innocent person, and he should not attempt to screen the guilty party. It lies not in man’s right nor in man’s power truly to justify the guilty. This is a miracle reserved for the Lord alone. God, the infinitely just Sovereign, knows that there is not a just man upon earth that doeth good and sinneth not, and therefore, in the infinite sovereignty of his divine nature and in the splendor of his ineffable love, he undertakes the task, not so much of justifying the just as of justifying the ungodly. God has devised ways and means of making the ungodly man to stand justly accepted before him: he has set up a system by which with perfect justice he can treat the guilty as if he had been all his life free from offence, yea, can treat him as if he were wholly free from sin. He justifieth the ungodly.