All of Grace/God Justifieth the Ungodly

From Gospel Translations

“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.

To save sinners

Jesus Christ came into the world to save sinners. It is a very surprising thing—a thing to be marveled at most of all by those who enjoy it. I know that it is to me even to this day the greatest wonder that I ever heard of, that God should ever justify me. I feel myself to be a lump of unworthiness, a mass of corruption, and a heap of sin, apart from his almighty love. I know by a full assurance that I am justified by faith which is in Christ Jesus (Gal 2:16), and treated as if I had been perfectly just, and made an heir of God and a joint heir with Christ (Gal 4:7); and yet by nature I must take my place among the most sinful. I, who am altogether undeserving, am treated as if I had been deserving. I am loved with as much love as if I had always been godly, whereas aforetime I was ungodly. Who can help being astonished at this? Gratitude for such favor stands dressed in robes of wonder.

Now, while this is very surprising, I want you to notice how available it makes the gospel to you and to me. If God justifieth the ungodly, then, dear friend, he can justify you. Is not that the very kind of person that you are? If you are unconverted at this moment, it is a very proper description of you: you have lived without God, you have been the reverse of godly; in one word, you have been and are ungodly. Perhaps you have not even attended a place of worship on the Sabbath, but have lived in disregard of God’s day, and house, and Word—this proves you to have been ungodly. Sadder still, it may be you have even tried to doubt God’s existence, and have gone the length of saying that you did so. You have lived on this fair earth, which is full of the tokens of God’s presence, and all the while you have shut your eyes to the clear evidences of his power and Godhead. You have lived as if there were no God. Indeed, you would have been very pleased if you could have demonstrated to yourself to a certainty that there was no God whatever. Possibly you have lived a great many years in this way, so that you are now pretty well settled in your ways, and yet God is not in any of them. If you were labeled UNGODLY, it would as well describe you as if the sea were to be labeled salt water. Would it not?

Outward forms of religion

Possibly you are a person of another sort; you have regularly attended to all the outward forms of religion, and yet you have had no heart in them at all, but have been really ungodly. Though meeting with the people of God, you have never met with God for yourself; you have been in the choir, and yet have not praised the Lord with your heart. You have lived without any love to God in your heart, or regard to his commands in your life. Well, you are just the kind of man to whom this gospel is sent—this gospel which says that God justifieth the ungodly. It is very wonderful, but it is happily available for you. It just suits you. Does it not? How I wish that you would accept it! If you are a sensible man, you will see the remarkable grace of God in providing for such as you are, and you will say to yourself, “Justify the ungodly! Why, then, should not I be justified, and justified at once?”

Now, observe further, that it must be so—that the salvation of God is for those who do not deserve it, and have no preparation for it. It is reasonable that the statement should be put in the Bible; for, dear friend, no others need justifying but those who have no justification of their own. If any of my readers are perfectly righteous, they want no justifying. You feel that you are doing your duty well, and almost putting heaven under an obligation to you. What do you want with a Saviour, or with mercy? What do you want with justification? You will be tired of my book by this time, for it will have no interest to you.

If any of you are giving yourselves such proud airs, listen to me for a little while. You will be lost, as sure as you are alive. You righteous men, whose righteousness is all of your own working, are either deceivers or deceived; for the Scripture cannot lie, and it saith plainly, “There is none righteous, no, not one” (Rom 3:10). In any case I have no gospel to preach to the self-righteous, —no, not a word of it. Jesus Christ himself came not to call the righteous, and I am not going to do what he did not do. If I called you, you would not come, and, therefore, I will not call you, under that character. No, I bid you rather look at that righteousness of yours till you see what a delusion it is. It is not half so substantial as a cobweb. Have done with it! Flee away from it!

O sirs, the only persons that can need justification are those who are not in themselves just! They need that something should be done for them to make them just before the judgment-seat of God. Depend upon it, the Lord only does that which is needful. Infinite wisdom never attempts that which is unnecessary. Jesus never undertakes that which is superfluous. To make him just who is just is no work for God—that were a labor for a fool; but to make him just who is unjust—that is work for infinite love and mercy. To justify the ungodly—this is a miracle worthy of a God. And for certain it is so.

Now, look. If there be anywhere in the world a physician who has discovered sure and precious remedies, to whom is that physician sent? To those who are perfectly healthy? I trow not. Put him down in a district where there are no sick persons, and he feels that he is not in his place. There is nothing for him to do. “The whole have no need of a physician, but they that are sick” (Mat 9:12). Is it not equally clear that the great remedies of grace and redemption are for the sick in soul? They cannot be for the whole, for they cannot be of use to such. If you, dear friend, feel that you are spiritually sick, the Physician has come into the world for you. If you are altogether undone by reason of your sin, you are the very person aimed at in the plan of salvation. I say that the Lord of love had just such as you are in his eye when he arranged the system of grace. Suppose a man of generous spirit were to resolve to forgive all those who were indebted to him; it is clear that this can only apply to those really in his debt. One person owes him a thousand pounds; another owes him fifty pounds; each one has but to have his bill receipted, and the liability is wiped out. But the most generous person cannot forgive the debts of those who do not owe him anything. It is out of the power of Omnipotence to forgive where there is no sin. Pardon, therefore, cannot be for you who have no sin. Pardon must be for the guilty. Forgiveness must be for the sinful. It were absurd to talk of forgiving those who do not need forgiveness—pardoning those who have never offended.