11. Though no sin be imputed to those that believe in Christ, nor any sin do totally or fully reign over them, or in them; yet in them the flesh lusteth against the spirit; Gal. 5:17; and in many things they all offend; James 3:2; where the Apostle speaks of offences that one believe may take notice of in another. Thus there is not a just man upon earth, that doeth good, and sinneth not, Eccles. 7:20; and if we say that we have no sin, we deceive ourselves, and the truth is not in us, I John. 1:8.
Benjamin Cox- An Appendix To A Confession Of Faith
It is a hard and bitter pill to swallow, but the truth is, everything we do is flawed! But does that matter? It certainly does if we are relying on our religious rituals to get us to Heaven. However, if we are relying exclusively on Jesus, His person and performance, then we are already saved. We have no need to work to gain something from God. Christ’s perfections and righteousness have now delivered and set us free to enjoy Him. If we truly believe that Jesus is enough, then we must accept that we have been brought out from the dreary treadmill of religious performance. Now, as those who have been delivered from the tyranny of having to impress God with our works, we find that there is life abundant in the Gospel.
Will everything we do for Jesus from this time onwards be perfect? It’s exceedingly doubtful (Jeremiah 17:9). Will those around us who are following Jesus do everything correctly? It’s not likely! If this were continually remembered, then there would be fewer fussings and fightings among the followers of Jesus. Disappointments would diminish, and disillusion would disappear. So many have broken off fellowship and gone out on their own because another flawed, imperfect Christian, just like them, hurt them. Or maybe it was the Pastor! He ran off with the piano player! So let’s all quit! Wait a minute, is Jesus not enough for us? He didn’t hurt us or for that matter run off with anyone. He is faithful, loyal and genuine! Are His faithfulness and loyalty enough for us?
In times like those, I’d forgotten that Jesus is enough!
Remember this, the church, although it is comprised of followers of Jesus, is really a hospital for hurting people; it’s full of the walking wounded. Don’t be surprised, then, when one of them turns around and bites you. But as for us, let’s keep our eyes on Jesus. He did no sin, there was no deceit in Him, yet He, “was numbered among the transgressors. We all deserve condemnation, but we have been acquitted by mercy, love and grace working together in concert with God’s justice. Now we are pronounced not guilty, not because of our religion, but because of the person and performance of the Lamb.
Let me ask you then, what do we have that we didn’t receive by grace? He was condemned, we got the acquittal! He suffered, we got the peace. He was put to shame, we inherit glory! He was put to death, we got the abundance of life. Our sins were imputed to Him. His righteousness is imputed to us. This is Amazing Grace!
Why then are we so judgmental towards other weak, frail and flawed followers? We need grace, so do they! What’s so special about us that our rights must be preserved? Jesus had rights, yet He laid them down. He went to the cross where He was mocked as an impostor. He had the right to save Himself, but He laid it down. So now, all that we have, and are, and hope for, is due to the doing and dying of Jesus. That’s the kind of religion’s that is enough for us.
And that’s the Gospel Truth!
Romans 10:3-4 … “For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to everyone that believes.”
All of us are religious by nature. After all, religion is man’s system and way of approaching and worshiping his God. Religion, is the expression of worship and belief. Religion is man’s way of doing the things he feels his God wants him to do. Religion expresses all that a man believes about his God and how he should be served.
As believers, however, we need to be so very cautious of our religion: unknowingly and invariably, our system of religion can unintentionally replace the Gospel.
When our system of religious observances substitutes itself for the Finished Work of Christ, we are in trouble. We may be sincere, decent, reliable and religious and yet have nothing that God recognizes as being valid or acceptable. We may be very ardent about our religion, but our zeal will not gain us Christ’s righteousness. If Christ alone is not our way to the Father, we have, as yet, not come to God. At the end of the day, it was Christ who said, “No man comes to the Father but by me” (John 14:6). So long, therefore, as we are mistaken about the way to God, we are in darkness. If we do not know the way to approach God, our worship, sincere as it is, is unacceptable. Indeed, we ourselves are unacceptable. We have missed the Way…the Lord Jesus (Ephesians 3:12)! To replace Christ with our system of religion is both toxic and lethal. Religion does not and cannot give us a Righteousness that fits us for heaven!
To have access to God, we must have Jesus, His doing, dying and rising again. He is supremely superior to our system of religion. For access to God, nothing more than Jesus is needed, but nothing less than Jesus will do. He is enough!
We cannot work our way into God’s favour by our religious practices. Try it, if we must, but it’s a wasted effort. We, by doing so, are relying on man’s religion, not God’s. To try to work our way into heaven’s favour is to entirely miss the mark. To attempt to work our way into God’s approval is to actually fly in the face of the Gospel. Such religious behaviour, whilst commonplace, has no basis in gospel reality and no resemblance to that in which God delights.
The problem happens, when a person thinks that his religious system will ultimately give him favour with Heaven. But here’s the difficulty. Such a person, by his religious activity, admits to being on a quest for forgiveness and acceptance. He has, therefore, got things upside down. The gospel truth is this, acceptance and forgiveness begin our walk with God, they are not the end result. Our acceptance is secure only through the blood of Christ (Hebrews 9:12). The only acceptable works which impress the Father are the works of His Son. The Father is well pleased with Jesus. Jesus is the Alpha and Omega of good works! We do not need, therefore, to attempt to be saved by anything we do. As believers, we have already been saved by works; Christ’s works, not ours.
Our salvation is discovered in Christ alone, not in ourselves. It is through Christ alone that we are saved. Jesus is the Saviour. He is God incarnate. It is, therefore, of no surprise that He effectively carries out His work of salvation. In Christ, we have redemption through His blood (Ephesians 1:7). It is by grace alone that the people of God become accepted in the Beloved (Ephesians 1:6). It is Jesus alone who is the Saviour of men, and, no matter how religious we become, we are not, and cannot be, our own saviours.
And that’s the Gospel Truth!
“Therefore we conclude that a man is justified by faith without the deeds of the law” (Romans 3:28):
“Ye see then how that by works a man is justified, and not by faith only” (James 2:24).
Unless the scope of each writer be clearly apprehended, those two statements flatly contradict each other. Romans 3:28, is a conclusion from what had been advanced in verses 21-27—all boasting before God being rendered impossible by the Divine method of salvation. From the very nature of the case, if justification before God be by faith, then it must be by faith alone—without the mingling of anything meritorious of ours. James 2:24, as is clear from verses 17, 18 and 26, is not treating of how the sinner obtains acceptance with God, but how such a one supplies proof of his acceptance. Paul was rebutting that legalistic tendency which leads men to go about and “establish their own righteousness” by works; James was contending against that spirit of licentious Antinomianism which causes others to pervert the Gospel and insist that good works are not essential for any purpose. Paul was refuting meritmongers who repudiated salvation by grace alone; James was maintaining that grace works through righteousness and transforms its subjects: showing the worthlessness of a dead faith which produces naught but a windy profession. The faithful servant of God will ever alternate in warning his hearers against legalism on the one hand and libertarianism on the other.
Arthur W. Pink-Interpretation of the Scriptures
CHAPTER 6-JUSTIFICATION, OR THE DIVINE ACQUITTAL
Demosthenes well says that knowledge begins with definition. Every teacher needs to remember this, and be careful to define his terms. The Bible abounds in big words—-words of tremendous importance—-and we should exercise much care in defining these words.
The book of Job is full of questions. “Canst thou by searching find out God?” (#Job 11:7). “If a man die, shall he live again?” (#Job 14:14). “How can he be clean that is born of woman?” (#Job 25:4). “How should man be just with God?” (#Job 9:2). And this last question is repeated in #Job 25:4 “How then can man be justified with God?” This last question is to have our attention in this article. Let us fix the question in our mind: How can rebellious man, who has tried to dethrone the God of all the earth, find acquittal with God?
A man was once asked if he would not like to be saved. He replied: “Yes, but I do not see how God can save me without doing wrong.” This man was a thinker. He went on to say that he had sinned: that God’s word declares the wages of sin to be death, and that as a sinner, he must receive what he had earned. He confessed that he deserved to be punished, and could not see how God could remain just without punishing him for his sins. Job’s question was this man’s question.
There were no questions until sin entered the world. Eve was deceived into thinking that the forbidden fruit would make one wise and thus resolve all future questions. But this attempt to become wise resulted in separation from God with resultant darkness in the face of innumerable questions. Adam and Eve had been walking by faith—by faith in what God had said—but in disobedience they embarked upon a career of walking by sight, which means to believe what one sees. Eve saw that the fruit of the forbidden tree was good for food, and pleasant to the eyes. Now in salvation, the sinner is restored to the principle of walking by faith, which means to believe what God says. “The just shall live by faith” (#Heb 10:38). “So then faith cometh by hearing and hearing by the word of God” (#Ro 10:17). If sin reigned by bringing questions into the world, then grace reigns by giving answers to these questions. How can man the sinner be acquitted before the Holy and righteous God? This is a big question, but there is a blessed and infallible answer found in the Bible. We will consider:
THE NATURE OF JUSTIFICATION, OR WHAT JUSTIFICATION IS
Justification is that particular aspect of salvation which consists of deliverance from the guilt and penalty of sin. It is the legal aspect of salvation in which one has right standing before God as Lawgiver. So far as guilt and condemnation are concerned, the believer is as perfect as if he had never sinned. Paul challenges the whole universe to lay anything to the charge of God’s elect “Who shall lay any thing to the charge of God’s elect? It is God that justifieth” (#Ro 8:33). At Antioch in Pisidia, the apostle preached the crucified and risen Christ, saying, “And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (#Ac 13:39).
Justification is a forensic or law term. It does not refer to any inward work of grace as regeneration does. It has nothing to do with moral improvement, but with judicial standing. It means acquittal, vindication, acceptance before a judgment seat. The Council of Trent (1547) gives the Roman Catholic view of justification, in which the term is defined as “not the mere remission of sins but also sanctification and renovation of the inner man.” But such a definition confounds justification with regeneration and sanctification, other aspects of salvation.
Take the word in its every day use, and it will be obvious that it has nothing to do with improvement of character or moral change. To justify one’s views does not mean to change them or to correct them but rather to vindicate them. To justify a course of conduct does not mean a change of conduct, but the vindication of what one has done. To justify a friend does not imply any change in your friend, but the vindication of him before some judgment seat, it may be, the bar of public opinion.
Take a clear illustration from Scripture: “If there be a controversy between men, and they come into judgment, that the judges may judge them, then they shall justify the righteous and condemn the wicked” (#De 25:1). Here it is plain that no moral improvement is implied. The judges were not to make anybody better, but to declare who was right in the eyes of the law. A human court or judge can only maintain justice by justifying the innocent, but God maintains justice and magnifies grace by justifying the ungodly: “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (#Ro 4:5). There are no innocent people for God to justify, for all have sinned. The next question is that concerning the author of salvation.
THE AUTHOR OF JUSTIFICATION, OR WHO IS THE JUSTIFIER?
This question finds explicit answer in #Ro 8:33: “Who shall lay anything to the charge of God’s elect? It is God that justifieth.” There is no salvation through self-justification. In #Lu 10:29 “But he, willing to justify himself, said unto Jesus, And who is my neighbour?,” we are told of a certain lawyer who was willing to justify himself, but he was not saved thereby. Paul said, that even though he might not have anything against himself, he would not thereby be justified, for it is the Lord who judges “For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord” (#1Co 4:4). There were Pharisees who justified themselves before men, but that did not mean salvation. To be justified before God one must be justified by God. One might have a clean bill of moral health from his friends and neighbours, but to be saved he must be pronounced righteous by God. God Himself must pronounce the acquittal, else we stand condemned before His righteous law. One’s conscience may not condemn, but the question of guilt and penalty is not left to the conscience. Nobody’s conscience would consign him to hell. It is not the human conscience but a holy God who must first be satisfied before there can be justification. This leads on to another question:
THE SOURCE OF JUSTIFICATION, OR WHAT CAUSES GOD TO JUSTIFY THE UNGODLY?
The grand answer to this question is found in #Ro 3:24: “Being justified freely by his grace.” The adverb “freely” means “Without any cause or reason in the sinner.” It is the same word used in #Joh 15:25, where Christ says, “They hated me without a cause.” There was nothing in Christ to merit the hatred of men, and there is nothing in any sinner to cause God to justify him; the cause is in God Himself. It is not good in the sinner but grace in God that moves Him to justify. In #Ro 11:6, the apostle says, “And if by grace, then it is no more of works: otherwise grace is no more grace.” To mix anything of human merit with divine grace is to destroy grace. It is either all of grace or none of grace. There is no conjunction joining anything with grace as the source or cause of justification. And yet, men dare to mix something of man with the grace of God as the moving cause of justification. This is to divide the honour and praise of salvation between the sinner and the Saviour, between men and God. Men may do that here on earth, but in heaven all honour and praise are ascribed to God. And this calls for still another question:
THE JUST BASIS, OR MERITORIOUS GROUND OF JUSTIFICATION
On what ground can God justify the ungodly and yet remain just? It is on the ground of blood atonement, “Through the redemption that is in Christ Jesus” (#Ro 3:24). “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (#Eph 1:7). “Much more then, being justified by his blood, we shall be saved from wrath through him” (#Ro 5:9). “Christ and Him crucified” is the only righteous ground for the justification of any sinner. And there is no “AND” anywhere in the Bible connecting anything with His blood as the just basis of justification.
The only way God can justify a sinner without doing wrong is to charge the sinners’ sins to Christ and credit Christ’s obedience to the sinner’s account. This is called imputed righteousness, or the righteousness of God. It is the righteousness Christ wrought out on the cross when He was obedient unto death. God justifies the penitent believer on the ground of the obedience of his Surety and Substitute, Jesus Christ. Obedience is always necessary to righteousness. And as the sinner has no record of obedience, he is therefore unrighteous on his own record. If the sinner is to become righteous before God, it must be by the obedience of Christ. Whose obedience is reckoned to the sinners’ account. The sinner is saved by obedience, but it is by the obedience of “Christ, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (#1Co 1:30).
Let us remember that the Lord Jesus came to this world as a public or representative person. He was God before He became man, and as God He had no personal obligations to the law except to enforce it as Lawgiver. He Who gave the law was made under the law for the purpose of redeeming them that were under law, that we might be adopted as sons of God “To redeem them that were under the law, that we might receive the adoption of sons” (#Ga 4:5). Having no personal obligations, Christ could assume the obligations of a Surety. A surety is one who assumes all the legal responsibilities of the principal—-of the one who contracted the debt. As the Surety for His people, it was Christ’s duty to die. He himself said that He ought to have died. After His death and resurrection, He joined Himself to the two as they walked to Emmaus, and said to them: “Ought not Christ to have suffered these things?” (#Lu 24:26). It was in grace that He took upon Himself suretyship engagements, but when He did, He was duty bound to die for sinners. Even yet, we are not through with questions relating to justification. Let us consider:
THE WAY OF JUSTIFICATION, OR WHAT THE SINNER MUST DO TO BE JUSTIFIED
The sinner is justified by faith and by faith alone. “Therefore we conclude that a man is justified by faith without the deeds of the law” (#Ro 3:28). “Therefore being justified by faith, we have peace with God,” (#Ro 5:1). “It is of faith that it might be by grace” (#Ro 4:16). To add anything to faith on the sinner’s part is to add something to grace on God’s part. And since faith looks to Christ for salvation, to add anything to faith would be the same as adding something to Christ. Perish the thought! He must have all the glory.
Saving faith is much more than the mere assent of the mind to gospel truth, or to the acknowledgment of gospel facts. Trust in, or dependence upon Christ for salvation is a necessary element in saving faith. I believe in George Washington, that is, my mind acknowledges certain facts about him but it has never occurred to me to trust him for salvation. This might be termed historical faith—-the kind of faith nearly every one has in God and Jesus Christ. But a necessary element in saving faith is reliance or trust.
“Not saved are we by trying
From self can come no aid;
‘Tis on the blood relying,
Once for our ransom paid;
‘Tis looking unto Jesus,
The holy One and Just;
Tis His great work that saves us,
It is not try, but trust.
“No deeds of ours are needed
To make Christ’s merit more,
No frames of mind, or feelings,
Can add to His great store;
‘Tis simply to receive Him,
The holy One and Just,
‘Tis only to believe Him
It is not try, but trust.”
The virtue of faith lies in the worth of its object. Jesus Christ in His death and resurrection, is the only object of saving trust. Faith, however strong, in any other object cannot justify. This makes faith a thing as different as possible from merit. Richard Hooker says: “God doth justify the believing man, yet not for the worthiness of his belief, but for the worthiness of Him which is believed.” It does not make a beggar worthy of food to take it from the hand of his benefactor. Nor does it make a sinner worthy of salvation to receive it as a gift from Jesus Christ. It rather implies his unworthiness. The sinner is justly charged, but freely forgiven. It is not our faith, as a thing of merit, that is accounted for righteousness, but Christ the object of faith. The Lord Himself is our righteousness. We are not saved on account of our faith; we are saved on account of Christ. We are forgiven for Christ’s sake. We must not trust our faith, but Him. And now in closing, there is a final question.
THE EVIDENCES OF JUSTIFICATION, OR WHAT ONE DOES TO PROVE HIS FAITH
We are justified evidentially by works, and by works alone. The only evidences of saving faith are our works. And this includes baptism as a work of righteousness. Any man who claims to be saved and refuses to be baptized, when properly taught the significance of baptism, has a mark against him, in my judgment. We are saved by faith alone, but not by faith that is alone, for faith without works is dead. The man who has saving faith also received a holy disposition in the new birth—-a disposition or nature that seeks to please God. Saul’s first question after his conversion was, “Lord what wilt thou have me to do?” (#Ac 9:6). Saving faith works by love. In the new birth there were a triplet of graces brought into being: faith, hope, and love—-and these are inseparable.
There is no real difference between Paul and James on the subject of justification. They complement, but do not contradict each other. They deal with different classes in their treatment of justification. Paul writes about the justification of a sinner; James writes about the justification of a saint. Both of them illustrate their teaching by the same person: Abraham. Paul takes Abraham as a sinner and writes about justification in the sense of salvation; James takes Abraham, after he had been saved many years, and shows that he was justified by works when he offered up Isaac. Paul writes about God receiving a sinner; James writes about God approving a saint. Paul speaks of justification of persons; James speaks of justification of profession. One’s profession of faith is justified by his works. James challenges the faith of the man who says he has faith, but has no works—-can faith, the faith he talks about, save him? Every saved person is justified, both by faith and also by works. As an alien sinner, he is justified by faith in the blood of Christ; as a professing believer, he is justified again and again by his works. There is no way to show our faith except by our works. The saved man is one who is depending upon Christ alone for salvation and who, out of love, is daily seeking to please Him. The saved man is poor in spirit, mourning over his sins, hungering and thirsting after righteousness, and longing to be perfectly whole. The saved man anticipates perfection, but does not claim it. And may both writer and reader be able to join Paul in saying, “I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (#2Ti 1:12).
C. D. Cole-Definitions of Doctrine-Volume 2-Part 2
When Justification becomes ours, we enjoy acquittal in the courtroom of Heaven. We are declared not guilty. This is much greater than receiving a pardon. When a person is pardoned, the Judge is saying, “You did the crime but I forgive you.” That, however, falls far short of Justification for in Justification, the Judge says, “You are not guilty, you did not commit the crime.” Unfortunately, this distinction is not always pressed home, especially in many of our old hymns. We sing, “I love Thee because Thou hast first loved me; And purchased my pardon when nailed to the tree. “ But, beautiful as the Hymn is, Jesus did much more than purchase our pardon, He purchased our acquittal!
It is interesting to note that, in the KJV version of the Bible there is no New Testament mention of the word pardon. It is an entirely Old Testament concept. Yet there are those who will fight tooth and nail to maintain the position that we are pardoned by the work of the cross.Justification we say again is much greater than pardon, it is full and entire acquittal! In fact, to be justified is the direct opposite of being condemned. A condemned man can be pardoned, but his pardon does not clear him of the guilt of having committed his crimes. However, for the believer, there is no condemnation, that is, there is no declaration by the court of Heaven that we are guilty.
Faith takes a hold of this new verdict and makes it our own. Faith believes Heaven’s legal opinion. Understanding the declaration of Heaven’s court, the believer will not look to any quality within himself to rest upon. We, as believers, can now stand before God, in Jesus Christ, by faith plus nothing. Faith grasps that it is Christ for us, not Christ “in us” which saves us. We are saved by us being “in Christ” not by Christ being in us. Our justification is through the finished work of one man and one man alone…The Lord Jesus Christ. We, therefore, must renounce all claims of merit on our behalf and rest all our confidence in Christ and His good works for us. Horatius Bonar, in his masterpiece on Justification, The Everlasting Righteousness tells us,
“Christ in us, the hope of glory” (Colossians 1:27), is a well-known and blessed truth; but Christ IN US, our justification, is a ruinous error, leading man away from a crucified Christ-a Christ crucified FOR US. Christ for us is one truth; Christ in us is quite another. The mingling of these two together, or the transposition of them, is the nullifying of Substitute. Let it be granted that Christ in us is the source of holiness and fruitfulness the one finished work of the (John 15:4); but let it never be overlooked that first of all there be Christ FOR US, as our propitiation, our justification, our righteousness. The risen Christ in us, our justification, is a modern theory which subverts the cross. Washing, pardoning, reconciling, justifying, all come from the one work of the cross, not from resurrection. The dying Christ completed the work for us from which all the above benefits flow. The risen Christ but sealed and applied what, three days before, He had done once for all.
(The Everlasting Righteousness: Cpt 7, Not Faith But Christ)
Indeed, Bonar is correct, looking to Christ in us for Justification is a disastrous and damaging error yet Colossians 1:27 does speak of “Christ in you the hope of glory”. However, the ‘you’ in this verse in the Greek is plural thus this verse refers to Christ in the midst of His Church. And of course, He is in each member of His church, but the fact that He is ‘in us’ is not our justification and right standing before God. This passage, in Colossians 1:27, is not dealing with justification, but rather with the future state of the believer, his resurrection and the return of the Lord. Paul has already spoken to them of their hope (future) which is laid up in heaven (verse 5) and of the hope of the Gospel (future) (verse 23). The Spirit of God will always lift the eyes of the believer away from himself and his experience and fix his gaze upon Christ, His accomplishments and our future destiny in Him.
Attributing a righteousness “in us” as being the ground of Salvation was one of the great errors of the Roman Communion and one which the Reformers fought with all the resources at their disposal. Yet today there are many sincere believers, in Bible believing churches, caught up in and promoting this same ruinous error.
And that’s the Gospel Truth!
(I would suggest that for further reading on this, see the use of the word ‘hope’ in the New Testament see Acts 2:26-27, Acts 23:6, Acts 24:15. Alsosee, Romans 8:20,23-24, 1 Thessalonians 2:19, 1 Thess. 4:13-14, 1 Tim. 1:1, Titus 2:13, 1 Peter 1:3-4, 1 John 3:2-3). “Hope” in these verses points to the eschaton and the final consummation of God’s redemptive acts at the end of the age).
I John 1:7 tells us, “The blood of Jesus Christ his Son cleanses us from all sin.” This is good news! The Father, in choosing the cleansing agent for our sins, chose the very best He had … the blood of His own Son. By that same blood, we have been cleansed from the entire record our sins (Revelation 1:5).
By the blood of Christ, the sin stain has been erased, and its tortured memory destroyed. Thus Hebrews 9:13 promises us, “How much more shall the blood of Christ, …. purge your conscience from dead works to serve the living God?
It is only by the blood of our Lord that the penalty of our sin is removed. Jesus actually died on the cross, the Just for the unjust that he might bring us to God (1 Peter 3:18). But how do we come into contact with the saving benefits of that cleansing blood? How do we obtain profit from His death? Romans 6:3 tells us how. There we read; “… do you not know that as many of us as were baptized into Christ Jesus were baptized into His death?” When a person is baptized into our Lord’s death, it is there that he comes into contact with the benefits and blessings purchased by the blood of Christ.
Now here’s where we need to be careful. Some groups erroneously teach that Water Baptism is the means by which the benefits of Christ’s death are obtained. Accordingly, it is through baptism, by their church, that they receive forgiveness of sins. They cite the instruction given to Paul in Acts 22:16, “And now why are you waiting? Arise and be baptized and wash away your sins,” They totally ignore, however, that Paul had already, by this stage,
1} Given evidence of his conversion and regeneration by calling Jesus Lord (Acts 22:10).
2} Spent time in prayer (Acts 9:11).
3} Had been filled with the Holy Ghost (Acts 9:17-18).
They claim that, although it is the blood of Christ that washes away sins, the only way to access the effects of the blood is by their baptism. If these scalawags are to be believed, we need to stop singing “There’s Power in the Blood” and start singing “There’s Power in the Tub.” Some of these people say, ‘If you don’t get baptized you’ll go to Hell.’ How interesting! What then about people who get saved in the Sahara or the Antarctic? Houston we have a problem!
So, how then are the benefits of Christ’s death to become ours? How are we baptized into Christ? The answer is simple, it is by faith alone! And where do we get this faith? It is the free and generous gift of God (Ephesians 2:8-9).
Have you trusted Christ alone to remove your sins? If you have, you are baptized into Christ. If you haven’t, then you are carrying every sin that you have ever committed. When you die, there’s nothing left for you but the Judgment and the Lake of Fire. You may have been baptized in a church, but if as a lost hell-deserving sinner you have not trusted Christ alone you are not baptized into Christ.
If you have not trusted in Christ alone, then you are still in your sins. The shed blood of Christ is of no benefit to you! Why don’t you, right now, call on the Lord and ask him to save you. Trust Him, right now, and receive Him and His Salvation for yourself. Our God is wonderfully gracious. Believe on the Lord Jesus Christ and you will be saved. He will save you to the uttermost.
And that is the Gospel Truth!