God is One of the Parties in God’s Just and Legal Conflict with Sinners

Romans 3:3 What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? 4 By no means! Let God be true though everyone were a liar, as it is written, “That you may be justified in your words, and prevail when you are judged.” 5 But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) 6 By no means! For then how could God judge the world? 7 But if through my lie God’s truth abounds to his glory, why am I still being condemned as a sinner? 8 And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just.

I know some Calvinists (I was one of them) who think it is enough to say that God is sovereign. In this emphasis, sometimes they even project their own ego onto God, and sound like they think of themselves as sovereign also.

But the truth of the gospel is not only God’s sovereignty but also God’s righteousness. This means that the gospel is not only about the justification of the elect sinner but also about the justification of God.

I have no use for the “freewill theodicy”. But that does not mean that I am dismissive of efforts to justify God. To justify God does not of course mean that we make God just. Rather, it means that we declare that God is just.

When God justifies an elect sinner, it’s not only God’s sovereignty that declares the sinner just. God is justified in justifying the elect sinner because 1. Christ died because of the imputed guilt of that elect sinner and 2. God then righteously counted (constituted) that elect sinner to legally share in that death. Because of these two facts of history, God is justified in justifying elect sinners.

It doesn’t seem fair. It doesn’t look just. The elect sinners go free. Christ, who did not sin, died. This is why we are tempted to say that the whole thing is only about God’s sovereignty and then tell people to shut their mouths and ask no questions.

But the Bible itself does not take that attitude. The Bible tells us how God thinks. The Bible justifies God.

Romans 9 does not only ask: “who are you to talk back to God”. Romans 9 explains that it is inappropriate for that which is made to sit in negative judgment on the maker. That which is made is instead to make the positive judgment that God has the righteous right to harden as many as God hardens.

Romans 6 deals with the objection that God justifying sinners will cause sinners to rationalize their sins, so that they not only say that their sins were predestined but also that they say that more sins result in more grace.

The Romans 6 answer is that grace is either grace or not. There is not more or less grace, but either grace or no grace. More sin does not get the elect more grace, because all those God justly justifies have all the grace any other elect person has. If you have grace, then you are justified from sin, and if you don’t have grace, you are a sinner “free from righteousness” (6:20).

While unbelievers trust in God to help them to sin less, those who have been delivered to the gospel know that there are only two kind of sinners, —guilty sinners and justified sinners .

The theodicy of Romans 3 announces that God is true even if every man is a liar. We justify God because God has revealed Himself. And God has revealed that God is more than sovereign. God’s words reveal God to be Righteous and Just. And God’s word is justified in history by what God did when Christ gave Himself up to death on the cross because of the imputed guilt of the elect.

We were wrong: God was right and God is still right. God prevails, but it is not only a matter of “might makes right” or “sovereignty always wins”. We have no right to make a negative judgment on God, since it is God who will be making a negative judgment on many sinners. But we are called to make a positive rational judgment about God’s justice.

What God pleases to do is right. And there is no better proof of that than the way God justifies elect sinners. The wisdom of the cross shows God’s righteousness. It is just for God to not only let elect sinners go free but also to give them faith and all the other blessings of salvation.

Yes, it is grace to these sinners, but still it is just for God to do it, because of what Christ did in his obedience even unto death. As Isaiah 53 explains, the righteous servant will be satisfied. God will be just to Christ. And God is just to justify elect sinners for the sake of Christ.

Psalm 116:11—“I said in my alarm, ‘All mankind are liars’” Not only is God justified, but sinners are condemned. We see this in Romans 1:25 . All of us have been people who “exchange the truth for a lie”.

It is idolatry to only know a God who is sovereign. The true God is also righteous. It is unbelief and rebellion to deny that God is just. Psalm 51:4-6—“Against you have I sinned and done what is evil, so that you are justified in your words and blameless in your judgment..Behold you delight in truth…” Two things go together: God tells the truth, we are false.

The gospel is good news for the elect, but not without also being first bad news. You can call it “law before gospel” if you wish. But part and parcel of justifying God (and trusting God’s true gospel) is taking sides with God against our-selves. We can’t both be right. God is right, and we are wrong. If God is right, then we are wrong.

If we ever get to thinking that God is only being sovereign but not being fair to us, then we show not only that we are wrong but also that God has not yet called us by the gospel to the truth. We should not only confess that God is going to get God’s way, that God is going to win. We need to learn to confess that the way God acts and judges is just. We make a positive judgment about God. That is a result, and not a condition of God having justified us.

God is true. God is God. To reject the righteousness of God (His attribute, not only Christ’s saving work and gift) is to reject the true God. Romans 3:3 tells us that God’s faithfulness proves that God is the true God. Isaiah 42:3—“He will faithfully bring forth justice.” Isaiah 45:19—“I did not speak in secret, in a land of darkness. I did not say to the seed of Jacob, seek me in vain. I the Lord speak the truth. I declare what is right”.

Getting in a dispute with the true God shows us just how dumb we become! The irony every time is that our lies, rationalizations, self-deceptions only result in the truth of God being more declared. And then, when we try to say, “well at least our falsehoods are making God look more faithful”, we are brought face to face with the fact of Romans 3:5—God is the righteous judge of us. God is not only “the boss of us”, because God is judging us and will judge us.

God takes sides with Himself. God takes sides against sinners. And the only sinners that God justifies are the elect who God has placed into the death of Christ.

God is not some neutral arbitrator. God is one of the parties in God’s lawsuit against sinners. The God we have offended by being sinners (exchanging truth for idolatry) is the God who will judge all sinners.

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9 Comments on “God is One of the Parties in God’s Just and Legal Conflict with Sinners”

  1. Christ did not need to forgive the Father for sending Him to the cross. Why? Because Christ loves the Father, and willed to do the Father’s will. Sinners, on the other hand, do not will to do the Father’s will. Which is why sinners think the Father needs forgiveness, because sinners think their willing is the more righteous of the two wills.

  2. markmcculley Says:

    Lee Irons p 17—The covenant becomes a way, therefore, of circumventing strict justice, making possible the arbitrary acceptance as meritorious of that which is not actually meritorious….. Casting about for some way of bridging the awesome metaphysical gap between God and the creature, the voluntarist seizes on the notion of a condescension expressed by way of covenant… The voluntarist definition of merit must be qualified as a lesser merit that cannot even exist apart from God’s gracious acceptation.

    Lee Irons—But Kline searches for an entirely new definition of merit: “God’s justice must be defined and judged in terms of what he stipulates in his covenants”….Covenant is not a voluntary condescension of divine grace but a revelation of divine justice. …God’s freedom must be maintained, but not at the expense of the divine perfections (i.e., wisdom, goodness, justice, holiness, truth, and rationality). God does not act arbitrarily, for all his actions are expressive of and delimited by his attributes.

    Click to access redefining_merit.pdf

  3. markmcculley Says:

    John Owen used to agree with the nominalists (John Calvin on this particular question) that the death of Christ was not strictly necessary, but then John Owen changed his mind. Owen concluded that justification is not only a matter of God’s declaring the elect to be just (while yet sinners). But neither does justice demand that “justification be imputed” to all the elect at one time, either when Christ’s righteousness is actually accomplished, or when God decrees the death of Christ. Owen concluded that justice demands a connection between Christ’s death and the imputation of that death, but it does not demand that the death be imputed at the same time to all the elect. It’s not “justification” which is imputed. It’s Christ’s righteousness which is imputed.

  4. markmcculley Says:

    God is not a bully, because God is just and Savior

    Isaiah 45: There is no other God but Me,
    a righteous God and Savior;
    there is no one except Me.
    22 Turn to Me and be saved,
    all the ends of the earth.
    For I am God,
    and there is no other.
    23 By Myself I have sworn;
    Truth has gone from My mouth,
    a word that will not be revoked:
    Every knee will bow to Me,
    every tongue will swear allegiance.
    24 It will be said to Me: Righteousness and strength
    is only in the Lord.”

    • markmcculley Says:

      Matthew 5:5 The gentle are blessed,
      for they will inherit the earth.

      Matthew 11: 28 “Come to Me, all of you who are weary and burdened, and I will give you rest. 29 All of you, take up My yoke and learn from Me, because I am gentle and humble in heart, and you will find rest for yourselves

      Zechariah 9:9 Rejoice greatly, Daughter Zion!
      Shout in triumph, Daughter Jerusalem!
      Look, your King is coming to you;
      He is righteous and has salvation
      humble and riding on a donkey

      2 Timothy 2 24 The Lord’s slave must not quarrel, but must be gentle to everyone… and patient, 25 instructing his opponents with gentleness. Perhaps God will grant them repentance leading them to the knowledge of the truth. 26 Then they may come to their senses and escape the Devil’s trap

      “that’s not the issue”
      “that’s not the question”
      we want them to ask the question we want asked

      “There is a kind of listening with half an ear that presumes already to know what the other person has to say. It is an impatient, inattentive listening, that despises the brother and is only waiting for a change to speak and thus get rid of the other person. This is no fulfillment of our obligation, and it is certain that here too our attitude toward our brother only reflects our relationship to God… But Christians have forgotten that the ministry of listening has been committed to them”. –Dietrich Bonhoeffer, Life Together

      Timothy 3:3 not a bully but gentle, not quarrelsome,
      Titus 3: 2 to avoid fighting, and to be kind, always showing gentleness to all people

  5. markmcculley Says:

    God did not want Adam and Eve to know everything God knows True
    God does not want us to know everything God knows True
    God was afraid of Adam and Eve False
    God is afraid of us False
    Adam and Eve were not yet allowed to kill snakes False
    Adam and Eve were not yet allowed to eat from the Tree of Life False

  6. markmcculley Says:

    The gospel is information, but not only information, but also the power of God unto salvation.

    The law is instruction about right and wrong, but not only a neutral standard, but also the power of God unto accusation.

    In the death of Christ, we see that the law has the right to condemn sinners. The law was right to say that the sins of sinners deserve death.

    Romans 1: The gospel is God’s power for salvation to everyone who believes… For in the gospel God’s righteousness is revealed

    Romans 3: 25 God presented Christ as a propitiation[… to demonstrate God’s righteousness in order that God would be both just and justifier of the sinner who has faith in Jesus.

    Romans 4: God declares the ungodly to be righteous

    Romans 5:6 Christ died for the ungodly.

    I Corinthians 1: 18 The word, or doctrine of the cross, is to us who are saved the power of God

  7. markmcculley Says:

    James 1:12–18

    Blessed is the person who remains steadfast under trial, for when THEY HAVE STOOD THE TEST they will receive the crown of life, which God has promised to those WHO LOVE GOD. Let no one say when they are tempted, “I am being tempted by God,” for God cannot be tempted with evil, and God tempts no one. But each person is tempted when they are enticed by their own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death. Do not be deceived. Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change.

    Romans 8: 28 We know that God works all things together for the good of those WHO LOVE GOD, those who are called according to His purpose.

    God overcomes evil with evil.

    God uses evil as a means to good.

    God commands all humans not to overcome evil with evil.

    Christians do not always sin.
    Christians sometimes do not sin.

    God neither tempts nor sins.

    When the paedobaptists make things up about how God is doing what their “church” does , they call these things “objective reality” and claim their traditions come from Bible inferences.

    When the sacramentalists talk about the “objective reality” of the relation between God’s promise to save as many as God has elected and the “efficacy” of “the means of grace”, they are making things up.

    They talk a lot about the one catholic church, but their theory does not match up with their own biographies and their different denominations.

    Bring us not into the temptation of being reformed or Lutheran.

    And when they bring before us those they ordained to “hold they keys of the kingdom”, those God has called will know what to say (or not say) Luke 12.

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