“Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.” (Psalm 19:14)

What a profound aspiration David voices in the closing verse of this psalm! It’s the culmination of a journey through the grandeur of God’s creation and the perfection of His law. As we meditate on this verse, we consider it through the lens of the preceding verses of Psalm 19.

David begins Psalm 19 by marveling at the cosmic testimony of God. The heavens, the sun, and the very expanse of the universe all eloquently declare God’s glory. They speak without words, yet their message is undeniable and reaches “to the end of the world.” This external revelation of God’s power and majesty should inspire awe and a deep sense of His presence.

But God’s revelation doesn’t stop there. David then turns to the revelation found in God’s law. He describes the “law of the Lord” as “perfect, converting the soul”; His “testimony” as “sure, making wise the simple.” His “statutes” are “right, rejoicing the heart,” and His “commandment” is “pure, enlightening the eyes.” These are not burdensome rules, but life-giving principles, more desirable “than gold, yea, than much fine gold,” and “sweeter also than honey.” They warn us and offer a “great reward.”

This progression is crucial. Our understanding of God’s character, first revealed in creation, is deepened and clarified through His written Word. The vastness of the cosmos points to His power, but the precision and purity of His law reveal His holiness, wisdom, and love.

Yet, even with such profound revelations, David recognizes his own limitations. He asks, “Who can understand his errors? cleanse thou me from secret faults.” He acknowledges the hidden sins, the unintentional missteps that can still defile. Furthermore, he pleads, “Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.” He understands the danger of deliberate rebellion, of willfully turning away from God’s perfect law.

This recognition of human fallibility is essential. We are not perfect, and even with the beauty of creation and the clarity of God’s Word surrounding us, our hearts and minds still stray.

This leads us to the heart of our devotional verse: “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.”

This is not a casual wish, but a fervent prayer. Having been overwhelmed by God’s glory in creation and enlightened by the perfection of His law, and having acknowledged his own propensity for error and sin, David longs for his entire being — his outward expression and his inward thoughts — to be pleasing to God.

“The words of my mouth” is our communication, our conversations, our witness, our prayers, even our complaints. Do our words reflect the character of God we see in creation and in His law? Are they seasoned with grace, truth, and love?

“The meditation of my heart” delves deeper into the wellspring of our thoughts, intentions, desires, and motives. Our heart is the control center of our lives. Are our inner musings pure, righteous, and focused on Him? Are we dwelling on things that honor Him or things that lead us astray?

David recognizes that this aspiration is not achievable through his own self-effort. He addresses God as “O Lord, my strength, and my redeemer.”

“My Strength”: David acknowledges that he lacks the inherent power to control his words and thoughts perfectly. He needs divine intervention and assistance, the enabling power of the Holy Spirit, to align his inner and outer life with God’s will.

“My Redeemer”: This title holds profound significance. It speaks to God’s act of delivering David, of setting him free from the guilt and dominion of sin. It reminds us that our ability to offer an “acceptable” offering is not based on our merit but on God’s redemptive work. Through faith in Jesus Christ, we are counted righteous, and it is in Him that our imperfect offerings become pleasing to God.

Psalm 19:14 is not just a beautiful verse; it’s a profound daily prayer for every believer. In a world saturated with noise and distraction, where our words can be careless and our thoughts chaotic, this verse calls us to intentionality.

Are our words pleasing to God? Do they bring Him glory or dishonor His holy name? Are our thoughts focused on what is true, noble, right, pure, lovely, admirable, excellent, or praiseworthy (Philippians 4:8)? Do we rely on God’s strength to purify our hearts and guide our tongues? Are we living in gratitude for His redemption and trusting in Christ Jesus and His atoning sacrifice for the sins of the world?

Only through the cleansing of Christ’s blood can our words, thoughts, and works be acceptable and holy in God’s sight! Cf. Heb. 10:19ff.

Let us, like David, commit to this prayer. Let us consistently bring our words and our meditations before our Lord, our Strength, and our Redeemer, trusting that, as we surrender to Him, He will conform us more and more to His likeness, making our lives a sweet and acceptable offering in His sight. Amen.

[Scripture quoted from the King James Version of the Bible]

What does God work in us through Baptism?

Christian Baptism was commanded by Jesus when He told His disciples, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you” (Matthew 28:19-20). The apostles also taught that all should be baptized, with Peter stating, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38).

The Bible’s teachings about Baptism are:

Baptism is God’s work, not man’s. When water is applied “in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19), God Himself is working through it. As it is written, “Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead” (Colossians 2:12).

Baptism grants and assures to penitent sinners the forgiveness of sins and everlasting life through faith in Jesus Christ. Peter said, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins” (Acts 2:38). Ananias told Saul, “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord” (Acts 22:16).

The Holy Spirit works through Baptism to instill faith and foster a new spiritual life. Jesus told Nicodemus, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5). Paul wrote, “He saved us, by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5).

Through Baptism, God brings us into a new covenant relationship with Him. This makes us children of God and heirs to the promises of forgiveness and eternal blessings. “For as many of you as have been baptized into Christ have put on Christ” (Galatians 3:27). This new covenant includes the promise: “I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more” (Hebrews 8:12). In Hebrews 10:19-22, we read: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”

Why Baptize Infants and Young Children?

Some argue against infant baptism, but God’s Word provides clear answers:

Infants are sinners in need of forgiveness. “All have sinned” (Romans 3:23), and “sin and death are passed upon all men” (Romans 5:12) because of Adam’s sin. “The imagination of man’s heart is evil from his youth” (Genesis 8:21). The Bible doesn’t say people are not accountable for sin until a certain age but says, “The soul that sinneth, it shall die” (Ezekiel 18:20).

Infants and small children can believe in Jesus. Jesus said, “Whoso shall offend one of these little ones which believe in me…” (Matthew 18:6). When infants were brought to Jesus, He said, “Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God” (Luke 18:15-17). No one, not even an adult, can come to faith on their own; “one must be born of God” (John 1:12-13). Children also need this spiritual rebirth called “the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5), which is Holy Baptism, to be made alive to God.

Baptism is more than an outward profession; it’s God’s work that gives forgiveness and new life. Acts 2:38-39 states that Baptism is “for the remission of sins” and that the Holy Ghost is given. Titus 3:5 teaches that regeneration and salvation are given in Baptism. Matthew 28:19 shows God works through Baptism, as it’s done in His name.

Jesus desires infants and small children to be brought to Him in Baptism. Luke 18:15-17 shows that Jesus wants them in His kingdom, and John 3:5 teaches that Baptism is God’s means of bringing someone into His kingdom.

Scripture supports the baptism of infants and small children. Acts 2:38-39 commands “every one” to be baptized and states the promise is “to your children.” Matthew 28:19 commands “all nations” to be baptized and excludes no one. Colossians 2:11-12 calls Baptism the “circumcision made without hands,” and Old Testament circumcision was done on the eighth day (Genesis 17:9-14). Acts 16:15, 33, and 1 Corinthians 1:16 tell of whole households being baptized, likely including small children and infants.
The command to “teach” in Matthew 28:19-20 means “to disciple,” by going out, baptizing in the name of the Triune God, and teaching them all that Christ commanded. The Greek indicates making disciples by baptizing and then teaching.

Infant Baptism was practiced from the time of the apostles. Early church leaders, such as Polycarp, Justin Martyr, Irenaeus, Hippolytus, Origen, and Cyprian, all provide historical evidence that infant baptism was a common and accepted practice among Christians.

Rejecting infant baptism is a serious matter. While faith in Jesus is essential for salvation (Mark 16:16), rejecting God’s counsel in Baptism can have grave consequences. Jesus warned, “But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” (Matthew 18:6). To prevent a child from entering into God’s covenant of grace and receiving the forgiveness and eternal life God offers through Baptism could lead to their eternal ruin.

Why Infants and Small Children Should Be Baptized

A. They are sinners in need of forgiveness and salvation (Romans 3:23; Psalm 51:5). B. Scripture commands that they, too, be baptized (Acts 2:38-39; Matthew 28:19; Luke 18:15-17). C. Fathers are commanded to raise their children in the “nurture and admonition of the Lord” (Ephesians 6:4), which includes bringing them to Christ in Baptism. D. In Holy Baptism, the Holy Spirit works to create saving faith in Jesus Christ and to regenerate (Acts 2:38-39; Titus 3:5; John 3:5-6). Baptism is God’s appointed means to do this saving work in infants and small children. E. In Holy Baptism, they are offered and given forgiveness of sins for the sake of Jesus’ innocent sufferings and death on the cross (Acts 2:38-39; 22:16; Colossians 2:11-14). F. In Holy Baptism, they are given new life and empowered to live for Jesus Christ (Romans 6:3-4; Colossians 2:12-14; 3:1). G. In Holy Baptism, eternal salvation is given to all who believe (Mark 16:16; 1 Peter 3:21; Titus 3:5; Galatians 3:26-29).

Therefore, we baptize infants and small children as commanded in Acts 2:38-39 and Matthew 28:18-20. Our baptisms, even if received as an infant, are valid and bring blessings today. For Christ’s sake, God, in our baptism, has given us forgiveness for all our sins, His Holy Spirit, and eternal salvation. We pray that we may treasure our baptisms and the work that God has done in us through them.

The ancient Church and Church Fathers generally held to the practice of baptizing infants and small children, viewing it as an apostolic tradition and a means of grace for the remission of sins, including original sin. While there were some varying opinions on the timing or conditions, the overall consensus affirmed the practice.

Here’s a breakdown of what the early Church and Church Fathers said:

Early Evidence and General Practice

“Household” Baptisms in the New Testament: While not explicitly mentioning infants, the New Testament accounts of whole “households” being baptized (Acts 16:15, 33; 1 Corinthians 1:16) are often cited as foundational for the practice of infant baptism, implying that children and infants within these families would have been included.

Early Church Writers

Polycarp (about 69-155 A.D.), a disciple of the Apostle John, was baptized as an infant. This enabled him to say at his martyrdom. “Eighty and six years have I served the Lord Christ” (Martyrdom of Polycarp 9:3).

Justin Martyr (100-166), of the next generation, states about the year 150: “Many, both men and women, who have been Christ’s disciples since childhood, remain pure at the age of sixty or seventy years” (Apology 1:15). Further, in his Dialog with Trypho the Jew, Justin Martyr states that Baptism is the circumcision of the New Testament.

Irenaeus (c. 189 AD): Assumed infant baptism, stating that Jesus “came to save all through himself; all, I say, who through him are reborn in God: infants, and children, and youths, and old men.” This implies that infants could be “reborn in God” through baptism.

Hippolytus (c. 215 AD): In his Apostolic Tradition, he explicitly states: “Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them.” This is a clear instruction for infant baptism.

Origen (c. 248 AD): Affirmed the practice, stating, “In the Church, baptism is given for the remission of sins, and, according to the usage of the Church, baptism is given even to infants. If there were nothing in infants which required the remission of sins and nothing in them pertinent to forgiveness, the grace of baptism would seem superfluous.” He also stated, “The Church received from the apostles the tradition of giving baptism even to infants.”

Cyprian of Carthage (c. 253 AD): Notably, a controversy arose not whether to baptize infants, but when. Some, like Fidus, argued for delaying baptism until the eighth day, in parallel with Old Testament circumcision. However, Cyprian and a council of bishops vehemently rejected this, affirming that infants should not be denied baptism and God’s grace from birth. He wrote, “No one agreed to the course which you thought should be taken. Rather, we all judge that the mercy and grace of God ought to be denied to no man born.”

Augustine of Hippo (late 4th/early 5th century): Strongly defended infant baptism, particularly in his debates against the Pelagians. He emphasized the necessity of baptism for the remission of original sin, arguing that infants inherit sin from Adam and need the grace of baptism for salvation. He stated that the “custom of Mother Church in baptizing infants is certainly not to be scorned, nor is it to be regarded in any way as superfluous, nor is it to be believed that its tradition is anything except apostolic.”

Gregory of Nazianzus (late 4th century): Encouraged the baptism of infants, saying, “Have you an infant child? Do not let sin get any opportunity, but let him be sanctified from his childhood; from his very tenderest age let him be consecrated by the Spirit.” While he also discussed reasons for delaying baptism in certain adult cases, his overall stance supported infant baptism, especially in cases of danger.

John Chrysostom (late 4th/early 5th century): Also supported infant baptism, enumerating the many benefits of baptism, not just remission of sins, and affirming that infants are baptized “so that there may be given to them holiness, righteousness, adoption, inheritance, brotherhood with Christ, and that they may be his [Christ’s] members.”

Arguments and Rationale

The Church Fathers’ rationale for infant baptism often included:

• Remission of Original Sin: A prominent reason, particularly from Origen and later Augustine, was the belief that all humans inherit original sin from Adam and that baptism is the means by which this sin is washed away, even in infants who have not committed personal sins.

• Inclusion in the Covenant: Many saw baptism as the New Covenant equivalent of circumcision in the Old Covenant, which included infants in God’s people.

• Sanctification and Regeneration: The belief that baptism imparts spiritual regeneration, new birth, and sanctification, making the baptized a member of Christ’s body.

• Apostolic Tradition: Many Fathers asserted that the practice of infant baptism was a tradition received from the Apostles themselves.

In summary, the overwhelming evidence from the early Church Fathers and councils indicates that infant baptism was a widely accepted and practiced tradition, understood as a vital means of grace and an apostolic inheritance, primarily for the remission of original sin and inclusion in the Christian covenant. While some, like Tertullian, recommended delaying it for pragmatic reasons, the legitimacy of infant baptism was not generally challenged until later periods in Christian history.

[Scripture is quoted from the King James Version of the Bible.]

“Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.” Psalm 19:13

The final part of David’s prayer in Psalm 19:13 is a powerful plea for deliverance from sin’s enslaving power: “Let them not have dominion over me.” This highlights a critical truth about sin: it’s not merely a momentary lapse; it seeks to establish dominion over our lives. What starts as a seemingly small indulgence can quickly become a powerful habit, a chain that binds us and pulls us further away from God’s will.

David knew this from personal experience. His initial lust for Bathsheba led to adultery, which then spiraled into deception and murder. Had God not sent Nathan the prophet to confront him, David might have remained entangled in his sin, leading to eternal ruin.

Sin, by its very nature, is deceitful. It promises pleasure or satisfaction but delivers addiction and spiritual bondage. We often find ourselves repeating behaviors we know are harmful, caught in a cycle we feel powerless to break. Whether it’s substance abuse, sexual immorality, dishonesty, or spiritual apathy, sin desires to reign over us.

But the good news for believers is that we are no longer slaves to sin. The apostle Paul passionately declared, “What then? shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Romans 6:15-16). Through Christ, we have been set free from sin’s dominion. We are given the power, through the Holy Spirit, to choose obedience rather than surrender to our sinful desires.

St. Paul wrote, in Romans 8:1-2: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”

David’s prayer, “Let them not have dominion over me,” is a daily surrender and a declaration of dependence on God. It’s a recognition that true freedom comes not from indulging our desires, but from yielding to God’s righteous rule. When sin loses its grip on us, we become “upright” and “innocent from the great transgression” — innocent from that deep, soul-destroying rebellion against God. This doesn’t mean we’ll never stumble, but it means that, with God’s help, sin will not be our master.

Dear Heavenly Father, we pray with David, “Keep back thy servant also from presumptuous sins; let them not have dominion over me.” We confess that sin often seeks to enslave us and pull us away from You. By the power of Your Holy Spirit, strengthen us to resist its allure and break free from its grip. Help us to yield ourselves to You in obedience, that we may be upright and walk in the freedom Christ has secured for us. May You reign supreme in our lives. Amen.

[Scripture quoted from the King James Version of the Bible]

Justification stands as a cornerstone of Christian theology, defining how individuals are declared and accounted righteous in God’s sight. While most Christians agree on the universal atonement of Christ, meaning Jesus Christ’s perfect life, suffering, and death satisfied God’s righteous wrath and atoned for the sins of all humanity, the precise timing and scope of the justification of sinners have been subjects of theological debate. This paper will explore the Biblical understanding of justification, focusing on God’s universal provision through Christ’s atoning sacrifice and the indispensable necessity of individual faith for the application of its benefits, thereby demonstrating that there is no universal justification but only justification by faith.

The Foundation of Justification: Christ’s Atonement

The Scriptures unequivocally affirm that Jesus Christ, in His suffering and death on the cross, made a full and complete atonement for the sins of the entire world, thereby propitiating God’s wrath. This universal provision highlights God’s profound desire for all humanity to be saved.

The atoning work of Christ is clearly articulated in the Holy Scriptures:

John 1:29: “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.” This declaration by John the Baptist signifies Jesus’ sacrificial role as the one who makes atonement for the sin of all humanity.

2 Corinthians 5:15: “He died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.” Paul emphasizes that Christ’s death was comprehensive, encompassing “all.”

1 John 2:1-2: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” This passage powerfully states that Christ is the propitiation for sins, meaning His sacrifice appeased God’s holy wrath, not just for believers, but for “the sins of the whole world.” This underscores the universal scope of His atoning work.

1 Timothy 2:6: “Who gave himself a ransom for all, to be testified in due time.” Christ’s self-giving was a ransom, a payment for the release of “all.”

This universal provision underscores God’s deep love and desire for the salvation of every individual:

John 3:16: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” God’s love extends to the “world,” and His provision is for “whosoever” believes.

2 Peter 3:9: “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” This verse clearly states God’s desire for “all” to come to repentance, implying His universal offer of salvation.

The Great Commission further demonstrates God’s universal intent, commanding the Gospel to be preached “to all nations” (Matthew 28:18-20), “to every creature” (Mark 16:15-16), and that “repentance and remission of sins should be preached in his name among all nations” (Luke 24:46-47). Ezekiel 33:11 also echoes this sentiment: “Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?”

Thus, it is abundantly clear that Christ’s atoning sacrifice was a comprehensive, objective work sufficient to cover the sins of all humanity and propitiate God’s wrath against the sins of the world. God genuinely desires the salvation of all and has made the necessary provision.

Justification by Faith Alone: The Means of Receiving Benefits
While Christ’s atonement is universal in its provision and scope, the forgiveness of sins and eternal salvation are consistently presented in Scripture as being received by faith. God works this faith through the preaching and hearing of the Gospel. This is commonly referred to as “justification by faith alone.”

Romans 1:16-17: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.” The Gospel is God’s power for salvation, but its offer of forgiveness and life is applied “to every one that believeth.”

Romans 10:17: “So then faith cometh by hearing, and hearing by the word of God.” This highlights the instrumental role of the Word of God in generating faith.

Ephesians 1:13-14: “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.” Hearing the Gospel and then believing are the precursors to being sealed with the Holy Spirit and receiving the promise of salvation.

John 1:12-13: “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” Becoming a child of God, a status intrinsically linked with justification, is granted to “as many as received him,” specifically “to them that believe on his name.”

The confessional writings of the Reformation affirm this understanding:

The Augsburg Confession, Article IV, states: “Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ’s sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ’s sake, who, by His death, has made satisfaction for our sins. This faith God imputes for righteousness in His sight. Rom. 3 and 4.”

The Smalcald Articles, Part II, Article I, emphasizes: “Now, since it is necessary to believe this, and it cannot be otherwise acquired or apprehended by any work, law, or merit, it is clear and certain that this faith alone justifies us as St. Paul says, Rom. 3:28: For we conclude that a man is justified by faith, without the deeds of the Law.”

These theological statements align perfectly with the Biblical teaching that while Christ’s atoning sacrifice is a finished work for all, the benefits of forgiveness and justification are applied to individuals by faith alone.

The Role of Faith in Receiving Justification

Scripture consistently links justification directly and exclusively with faith in Jesus Christ, demonstrating that without faith, the benefits of Christ’s atonement, though universally provided, are not applied.

John 3:16-18, 36: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God… He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.”

Note: This passage is crucial. While Christ was sent to save the world, it is explicitly stated that only believers escape condemnation and receive everlasting life. Those who do not believe remain condemned, demonstrating that God’s universal desire for salvation is conditioned on individual faith for its realization.

John 8:24: “I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.”

Note: Jesus directly states that a lack of faith results in dying in one’s sins, unequivocally linking the state of unforgiveness to unbelief.

1 John 5:11-12: “And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.”

Note: Forgiveness and eternal life are “in his Son.” To “have the Son” means to believe in Him. Those who do not trust in the Son do not have forgiveness and life.

Romans 3:21-26: “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe… being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood… that he might be just, and the justifier of him which believeth in Jesus.”

Note: This passage directly connects justification with “faith of Jesus Christ.” The “all” who receive this righteousness are clearly identified as “all them that believe.” God is the “justifier of him which believeth in Jesus.” This passage refutes any notion of universal justification apart from faith.

Romans 4:23-5:2: “Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ…”

Note: While Christ’s resurrection is indeed for “our justification,” the text explicitly states that this justification is imputed to us “if we believe.” Justification is unequivocally “by faith.”

Romans 5:16-19: “And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.”

Note: While Adam’s sin brought condemnation upon all, the “free gift” of justification unto life, through Christ’s righteousness, is explicitly for “they which receive abundance of grace and of the gift of righteousness” — a reception that Scripture consistently identifies as occurring through faith. “Many” are made righteous by Christ’s obedience, which aligns with the “many” who believe.

Galatians 2:16: “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.”

Note: Paul unequivocally states that justification comes through “faith in Christ,” not through “works of the law.” This leaves no room for justification apart from personal belief.

Colossians 1:19-23: “For it pleased the Father that in him should all fulness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: if ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister….”

Note: This passage clarifies that while God made peace through the cross to reconcile all things, reconciliation is applied to individuals “if ye continue in the faith.” Reconciliation and justification are not automatic or universal apart from faith.

2 Corinthians 5:18-21: “And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”

Note: While God “was in Christ, reconciling the world unto himself, not imputing their trespasses unto them” (a statement reflecting the objective provision of atonement), the immediate context is a fervent plea: “we pray you…be ye reconciled to God.” If all were already reconciled and justified apart from faith, this plea would be unnecessary. The present participles indicate an ongoing action of God reconciling the world through the means of the Gospel, which produces faith. It is through this active faith in Christ that we are made the righteousness of God in Him.

Even in the Old Testament, justification was by faith:

Genesis 15:6: “And he believed in the LORD; and he counted it to him for righteousness.” This refers to Abraham, long before Christ’s earthly ministry, showing that faith has always been the means of righteousness.

Psalm 32:1-6: “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile…I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin.”

Note: This psalm, quoted by Paul in Romans 4, describes the blessedness of having sins forgiven for those who confess and believe. The blessing of non-imputation of sin is for the one who turns to God in repentance and faith. Those who do not acknowledge and confess their sins remain under God’s wrath and condemnation until they repent, as echoed in 1 John 1:7-10.

Psalm 86:5 states: “For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.” For the sake of Jesus Christ and His atoning sacrifice, God is good and stands ready to forgive all our sins and count us as just and righteous, but God’s mercy and forgiveness are given only to those who call upon the Lord with faith in His promises.

These passages consistently demonstrate that while Christ’s atoning work is for all, the benefits of justification, forgiveness, and salvation are specifically applied to those who repent of their sinful ways and place their faith in Jesus Christ and His atoning sacrifice.

The Practical Implications of Justification by Faith

The Biblical understanding of justification profoundly impacts Christian life and practice, affirming that there is no universal justification.

Preaching the Gospel: The Gospel is the good news that God offers and promises forgiveness and eternal life to those who look in faith to Christ and His atoning sacrifice (John 3:14ff). It is a call to repent and believe rather than merely an announcement that all sins are already universally forgiven apart from faith. If sins were universally forgiven apart from faith, the imperative to “repent and believe” would lose its urgency and meaning.

Addressing Unbelief: Those who do not believe remain under God’s wrath and condemnation (John 3:36; 8:24). Therefore, the message to the impenitent and unbelieving is that they must repent and believe in the Lord Jesus Christ to be saved (Acts 3:19). The notion of universal justification would negate the Biblical reality of ongoing condemnation for the unbelieving.

The Keys of the Kingdom: Christ gave His disciples the authority to “remit” (forgive) and “retain” (not forgive) sins (John 20:23; Matthew 16:19). This authority is exercised in relation to repentance and faith. Absolution is proclaimed to the penitent and believing, while sins are retained for the impenitent. If all sins were already objectively forgiven for everyone, this authority would be rendered meaningless, or worse, a falsehood, as telling an unbeliever their sins are not forgiven would be a “lie” if universal justification were true. The parable of the Pharisee and the Publican (Luke 18:9-14) further illustrates this: only the tax collector, who humbly pleaded for mercy, “went down to his house justified.” If both were objectively justified, Jesus’ statement about the tax collector being “justified rather than the other” makes no sense.

Holy Baptism and the Lord’s Supper: These Sacraments are means by which God works and strengthens faith and offers and gives forgiveness. In Baptism, sins are washed away, regeneration occurs, and individuals are made children of God through faith in Christ (Acts 22:16; Galatians 3:26-27; Titus 3:3-7; John 3:5-6). In the Lord’s Supper, believers partake of Christ’s sacrifice, of His body and blood given and shed for all on the cross, and partake through faith of His mercy and forgiveness (Matthew 26:26-28). If all sins were already universally forgiven prior to and apart from faith, the significance and efficacy of these Sacraments would be diminished to mere symbolism or reminders of a past event. In Acts 22:16, Paul was asked, “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” If sins were already washed away for all, this command would be redundant. Similarly, if sins were universally pardoned, the continuous partaking of the body and blood of Christ given and shed for the remission of sins would lose its profound purpose and meaning.

Conclusion

Based on a thorough examination of Scripture, it is evident that Christ Jesus, true God and true man, fulfilled the righteous demands of God’s Law and suffered the just punishment for the sins of the entire world on the cross. He effectively propitiated God’s just wrath against the sins of all humanity, and His resurrection on the third day serves as divine proof that His sacrifice was accepted as full payment.

Therefore, it is accurate to state that Christ has indeed purchased and won (or procured) the forgiveness of sins and justification for all mankind, and that God, in His infinite mercy, reaches out to all in the Gospel with His gracious offer and promise of forgiveness and pardon in Christ Jesus. However, the consistent teaching of the Bible is that the benefits of this atoning sacrifice are applied to those who, in response to the Gospel, repent of their sinful ways and place their faith in Jesus Christ and His atoning sacrifice. It is these who are forgiven by God, declared justified, and counted righteous.

Conversely, those who do not believe the Gospel remain impenitent, dead in their sins, and are not pardoned, forgiven, or justified by God (John 3:16, 18, 36; 8:24; Mark 16:15-16; Colossians 1:19-23; 1 John 5:11-12).

The concept of “universal justification,” which asserts that God has already declared all people forgiven, righteous, and justified in Christ prior to or apart from individual, God-wrought faith in Christ, is not taught in the Scriptures. The Bible consistently connects justification with faith, and its practical implications for evangelism, the administration of the Sacraments, and the ministry of the Keys underscore the critical and ongoing necessity of repentance and personal faith for the reception of God’s saving grace.

[Scripture quotations are from the King James Version of the Bible]

Scripture Lesson: 1 Corinthians 6:1-20
1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3 Know ye not that we shall judge angels? how much more things that pertain to this life?
4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? 6 But brother goeth to law with brother, and that before the unbelievers. 7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? 8 Nay, ye do wrong, and defraud, and that your brethren.
9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
12 All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. 13 Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. 14 And God hath both raised up the Lord, and will also raise up us by his own power.
15 Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. 16 What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. 17 But he that is joined unto the Lord is one spirit. 18 Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.
19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.

In this powerful passage, the Apostle Paul addresses the Corinthian believers, reminding them of their new identity in Christ and the profound implications for their lives, particularly concerning sexual purity. After addressing the shameful fact that they were taking fellow believers to the civil courts for judgment, he continues with a stark warning: those who persist in unrighteousness will not inherit the kingdom of God. This list of sins is not meant to be comprehensive or to condemn those who have stumbled but to highlight the kind of life that is contrary to God’s character and His kingdom.

However, Paul quickly shifts to a message of grace and transformation: “And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” This is the glorious truth of the Gospel! Through Christ, we are forgiven, made holy, and declared righteous. Our past does not define our present or our future in God. We are a new creation in Christ Jesus (cf. 2 Cor. 5:17).

The core of Paul’s argument then turns to the sanctity of the human body. He challenges the Corinthian philosophy that seemed to separate the spiritual from the physical, suggesting that what one did with one’s body had no bearing on one’s spiritual life. Paul vehemently refutes this. He declares that our bodies are not merely disposable vessels but “members of Christ.” This is an astonishing truth! Just as Christ has a physical body, we, His church, are His body on earth. To use our bodies for sin, especially sexual immorality, is to defile the very members of Christ.

Then comes the profound declaration in verse 19: “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?” This verse is a cornerstone for understanding Christian ethics regarding the body. The Holy Spirit, the very presence of God, dwells within every believer. Our bodies are not our own to do with as we please; they are sacred dwelling places for the divine.

In 1 Corinthians 3:16-17, Paul already addressed this very issue when he wrote: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.”

The reason for this sacredness is given in verse 20: “For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” The “price” is the precious blood of Jesus Christ, shed on the cross for our redemption. We have been purchased from the slavery of sin and now belong to God. This ownership is not oppressive but liberating, calling us to live lives that honor Him in every aspect — body and spirit.

In his second letter to the Corinthian believers, Paul wrote: “He died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again” (2 Cor. 5:15).

Application:

This passage calls us to a high standard of living, not out of legalism, but out of gratitude and reverence for God’s incredible grace.

Acknowledge Your New Identity: If you are in Christ, you are washed, sanctified, and justified. Let this truth empower you to live differently. Your past sins do not define you.

Respect Your Body as Christ’s Member: Consider how you use your body — your eyes, hands, feet, and indeed, your sexuality. Are you using them in ways that honor Christ, or are you defiling His members?

Cherish Your Body as the Holy Spirit’s Temple: Recognize the incredible privilege of having the Holy Spirit reside within you. This awareness should lead to a desire to keep your temple pure and undefiled.

Live for God’s Glory: Because you are “bought with a price,” your life, both physically and spiritually, belongs to God. Let your choices, actions, and attitudes bring glory to Him. This includes fleeing from sexual immorality and any other sin that defiles the temple of the Holy Ghost.

May we all strive to live lives that reflect the sacred truth that our bodies are indeed temples of the Holy Ghost, purchased by the precious blood of Jesus and dedicated to glorifying our God.