Must God be condemned for you to be justified? —Timothy Keller

"Will you even put me in the wrong? Will you condemn me that you may be in the right?" —Job 40:8

"Look at verse 8. Do you see the place where God asks this question? Literally he says, “Must I be condemned that you be justified?” See that? That’s a question where he’s coming after Job, is he not? He’s saying, “How dare you vilify me and say, ‘Well, I’m living a good life, so I don’t know what the heck God is doing here’?”

God says, “In order to justify yourself, you’re condemning me.” He says, “Must I be condemned for you to be justified?” In the micro at that moment, the answer, of course, is “No.” Job needs to be quiet. Job needs to rest in the will of God. But in the macro, in the long run, the most amazing answer possible … The Bible says, the gospel says, Jesus Christ says, the answer to this question, “Must God be condemned for you to be justified?” is “Yes.”

Unless Jesus Christ came to the cross and was condemned, you can’t be justified. Do you see what happens? Jesus Christ, when he went to the cross and died for our sins … This means the infinite stormy justice of God is satisfied, but also the incredible love of God is satisfied at the same time. You now have a terrible but wonderful God, a God who’s so holy and yet so loving, so holy Jesus had to die, and so loving Jesus was willing and glad to die.

The cross makes God able, you might say, to be both holy and loving toward us … infinitely holy and infinitely loving at the same time. It’s because Jesus Christ bowed his head into the ultimate storm of divine justice and let it crush him. He was condemned in your place. Now, out of the storm of God’s holiness, all that comes for you, like Job, is a voice of love. That is your vindication. Who cares what the world thinks? God loves you. God knows you. That’s all Job needed.

What’s amazing here is Job actually says … Do you see? He says, “I heard of you with my ear, but now I see you with my eye.” Do you know what he’s saying? He is saying, “I had an abstract idea of the greatness of God, but now I’m having the experience of the might and wonder and size of God, so I don’t need an explanation.

Secondly, I kind of understood the grace of God in general, but now I actually see the infinite power of God, and somehow …” See, Job didn’t understand how. “Somehow, in spite of this infinite power and infinite holiness, you still love me. Therefore, I don’t need any other vindication.” When he says, “I repent,” literally the word means “I take back. I retract what I said. I take back my demand for an explanation. I take back my demand for vindication.”

He says, “As I see the size of God, I don’t need an explanation, and as I see the grace of God now, I don’t need a vindication. It’s enough that he loves me, and I know he knows what he’s doing, and I don’t have to.” He’s healed and is content, and it’ll heal you too."

—Timothy Keller, My servant Job

Substitution —Donald Grey Barnhouse

"Barabbas was the only man in the world who could say that Jesus Christ took his physical place. But I can say that Jesus Christ took my spiritual place. For it was I who deserved to die. It was I who deserved that the wrath of God should be poured upon me. I deserved the eternal punishment of the lake of fire. He was delivered up for my offenses. He was handed over to judgment because of my sins. This is why we speak of the substitutionary atonement. Christ was my substitute. He was satisfying the debt of divine justice and holiness. That is why I say that Christianity can be expressed in the three phrases: I deserved Hell; Jesus took my Hell; there is nothing left for me but his Heaven."

—Donald Grey Barnhouse, Romans, Vol. 2, “God’s Remedy” (Fincastle, VA: Scripture Truth, 1954), p. 378.

Redemption —John Owen

“That doctrine which will not by any means suit with nor be made conformable to the thing signified by it, and the expression, literal and deductive, whereby in Scripture it is held out unto us, but implies evident contradictions unto them, cannot possibly be sound and sincere, as is the milk of the word. But now such is this persuasion of universal redemption; it can never be suited nor fitted to the thing itself, or redemption, nor to those expressions whereby in the Scripture it is held out unto us. Universal redemption, and yet many to die in captivity, is a contradiction irreconcilable in itself.

To manifest this, let us consider some of the chiefest words and phrases whereby the matter concerning which we treat is delivered in the Scripture, such as are, redemption, reconciliation, satisfaction, merit, dying for us, bearing our sins, suretiship, — his being God, a common person, a Jesus, saving to the utmost, a sacrifice putting away sin, and the like; to which we may add the importance of some prepositions and other words used in the original about this business: and doubt not but we shall easily find that the general ransom, or rather universal redemption, will hardly suit to any of them; but it is too long for the bed, and must be cropped at the head or heels.

Begin we with the word redemption itself, which we will consider, name and thing. Redemption, which in the Scripture is λύτρωσις sometimes, but most frequently ἀπολύτρωσις, is the delivery of any one from captivity and misery by the intervention λύτρου, of a price or ransom. That this ransom, or price of our deliverance, was the blood of Christ is evident; he calls it λύτρον, Matt. xx. 28; and [it is called] ἀντίλυτρον, 1 Tim. ii. 6, — that is, the price of such a redemption, that which was received as a valuable consideration for our dismission. Now, that which is aimed at in the payment of this price is, the deliverance of those from the evil wherewith they were oppressed for whom the price is paid; it being in this spiritual redemption as it is in corporal and civil, only with the alteration of some circumstances, as the nature of the thing enforceth. This the Holy Spirit manifesteth by comparing the “blood of Christ” in this work of redemption with “silver and gold,” and such other things as are the intervening ransom in civil redemption, 1 Pet. i. 18, 19. The evil wherewith we were oppressed was the punishment which we had deserved; — that is, the satisfaction required when the debt is sin; which also we are, by the payment of this price, delivered from; so Gal. iii. 13: for we are “justified freely by his grace, through the redemption that is in Christ Jesus,” Rom. iii. 24; “in whom we have redemption through his blood, the forgiveness of sins,” Eph. i. 7; Col. i. 14. Free justification from the guilt, and pardon of sin, in the deliverance from the punishment due unto it, is the effect of the redemption procured by the payment of the price we before mentioned: as if a man should have his friend in bondage, and he should go and lay out his estate to pay the price of his freedom that is set upon his head by him that detains him, and so set him at liberty. Only, as was before intimated, this spiritual redemption hath some supereminent things in it, that are not to be found in other deliverances…

Redemption is the freeing of a man from misery by the intervention of a ransom, as appeareth. Now, when a ransom is paid for the liberty of a prisoner, is it not all the justice in the world that he should have and enjoy the liberty so purchased for him by a valuable consideration? If I should pay a thousand pounds for a man’s deliverance from bondage to him that detains him, who hath power to set him free, and is contented with the price I give, were it not injurious to me and the poor prisoner that his deliverance be not accomplished? Can it possibly be conceived that there should be a redemption of men, and those men not redeemed? that a price should be paid, and the purchase not consummated? Yet all this must be made true, and innumerable other absurdities, if universal redemption be asserted. A price is paid for all, yet few delivered; the redemption of all consummated, yet few of them redeemed; the judge satisfied, the jailer conquered, and yet the prisoner inthralled! Doubtless, “universal” and “redemption,” where the greatest part of men perish, are as irreconcilable as “Roman” and “Catholic.” If there be a universal redemption of all, then all men are redeemed. If they are redeemed, then are they delivered from all misery, virtually or actually, whereunto they were inthralled, and that by the intervention of a ransom. Why, then, are not all saved? In a word, the redemption wrought by Christ being the full deliverance of the persons redeemed from all misery, wherein they were inwrapped, by the price of his blood, it cannot possibly be conceived to be universal unless all be saved: so that the opinion of the Universalists is unsuitable to redemption.”

—John Owen, The Death of Death in the Death of Christ

Justified by faith — J. Gresham Machen

“The beginning of the Christian life is not an act of man but a wonderful act of the Spirit of God.

But it is accompanied by a conscious act of man; it is accompanied by the act of faith. Faith is not a meritorious work; the New Testament never says that a man is saved on account of his faith, but always that he is saved through his faith. Faith is the means which the Holy Spirit uses to apply to the individual soul the benefits of Christ’s death.

And faith is a very simple thing; it simply means the receiving of a gift; it simply means that abandoning the vain effort of earning our way into God’s presence we accept the gift of salvation which Christ offers so full and free. Such is the doctrine – let us not be afraid of the word – such is the doctrine of justification by faith.

That has been a liberating doctrine; to it is due most of the freedom that we possess today, and if it is abandoned freedom will soon depart. If we are interested in what God thinks of us, we shall not be deterred by what men think; the very desire for justification before God makes us independent of the judgments of men. And if the very desire for justification is liberating, how much more the attainment of it! The man who has been justified by God, the man who has accepted as a free gift this condition of rightness with God, is not a man who hopes that possibly, with due effort, if he does not fail, he may win through to become a child of God. But he is a man who has already become a child of God. If our being children of God depended in the slightest measure upon ourselves, we could never be sure that we had attained the highest estate. But it does not depend upon ourselves; it depends only upon God. It is not a reward that we have earned but a gift that we received.

A hard battle indeed lies before us. This faith of ours, if we be true Christians, is a faith that works; and it is a faith that fights – against sin. But we begin the battle not with God as our reward, but with God as our ally. There is the high liberty of the Christian man. Let us not throw our liberty away; let us not descend into the bondage of dependence upon ourselves, let us not descend into the hard bondage of agnostic Modernism. But having received the gospel – this great Magna Charta of Christian liberty – let us stand fast in the liberty wherewith Christ has set us free.”

— J. Gresham Machen, God transcendent, sermon Justified by faith

our faith rests in His labors — A.W. Tozer

“So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his. Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience.” Hebrews 4:9-11

“The quality of our Christian faith is in direct proportion to our resting in God, which is a result of totally embracing His finished work… The majority of Christians frantically try to be what God wants them to be but will never be until they rest, that is, cease from their own labors & enter into His finished labor…

If you were in debt to the government for unpaid income tax you would be properly worried. Yet, if somebody came along and said, “Here, you owe $10,000 in back taxes, and the government is breathing down your neck; I will take care of it for you. I will pay your debt. Here is the receipt.” You certainly would rest, wouldn’t you? You would relax for the first time and sleep well at night. You would say, “I am not worried when I see a police officer anymore. I am not thinking he is after me. He is just walking down the street, looking for criminals, and I am all right. I have earned rest of mind; I have entered into my rest. Not mine, but the rest of another.” That is exactly what the Bible teaches here.

The Christian’s rest is based upon the work of another. It is not his own work, for that he could never do. It is the work of another, who is capable of earning that rest, capable of procuring it. The Christian is not capable; nobody is capable. You and I cannot deal with the matter of holiness outraged. We cannot deal with a matter of justice violated. We cannot take care of question of sins committed and a moral debt… The debt we already owe is so great that it would send us into hell. So now we have to pay that before we can rest. We owe a debt we cannot pay, not to a government but to God Almighty, to the eternal God…

I believe the Bible is clear in stating that we cannot pay our own debt… What happens then? There is someone who comes and lays down His life, the just for the unjust, who pays the debt that He did not owe and includes in that debt all of our debts. He propitiates for violated holiness; He atones for justice that is broken. He does all of this. He is capable of it…

We either have to satisfy God’s holiness, satisfy His violated justice and pay the moral debt, or we have to have somebody do it for us. The book of Hebrews declares that somebody did it for us. The eternal Son did that work.

Many people do not want this kind of rest. They want another kind… Many people are anxious to do meritorious deeds… We want to go out and do something big. When we come to think of God and the things of carnal world, we want to do virtuous deeds. We want to be known as a virtuous person…

I heard a Methodist bishop once say that he had found, as a pastor, that 70 percent of his parishioners were not ready for heaven. They had to cram for the examination at the last minute before they felt free to get in. They were not resting in what Christ has done. They were vaguely hoping about what they might do or had done. Somebody heard the bishop and said, “Bishop, are you not a bit rough there when you said 70 percent? Is that right?”

He said, “I am telling you the truth. It’s 70 percent.” Then he said, “I counted them. Only about 30 percent of my parishioners were ready to go.”

More than two-thirds of those who went to church for a lifetime, sang the hymns of Zion, heard the Scriptures read, listened to prayers and engaged in them and heard great preaching (for there were great preachers in those days). But when they came to die, they had not entered into rest. They could not go without fear.

I want God to lead me to a place where there is no fear in dying because I am resting in God, resting in what Jesus Christ has done for me. God did His work and entered into His rest. His Son Jesus Christ did another work, and we enter into that rest. Let us see that we do it.

When I rest wholly and completely in Jesus Christ and His finished work, faith leaps up and alleviates from me the frantic labor of trying to make it. I rest perfectly and securely in the labor of Jesus Christ.”

— A.W. Tozer, A Disruptive Faith: Expect God to Interrupt Your Life

in Christ — Octavius Winslow

“There is therefore now no condemnation for those who are in Christ Jesus.” — Romans 8:1

"The believer is in Christ as Noah was enclosed within the ark, with the heavens darkening above him, and the waters heaving beneath him, yet not a drop of the flood penetrating his vessel, not a blast of the storm disturbing the serenity of his spirit. The believer is in Christ as Jacob was in the garment of the elder brother when Isaac kissed and blessed him. He is in Christ as the poor homicide was within the city of refuge when pursued by the avenger of blood, but who could not overtake and slay him."

— Octavius Winslow