Pastoral Counseling

Using the Westminster Larger Catechism's definition as a teaching framework, Pastor Martin opens up the first three elements of justification: God Himself is its author, His free grace its source, and sinners as sinners (not half-reformed sinners) are its objects. He illustrates with a vivid scenario of a condemned criminal receiving a reprieve and presses the parable of the publican and the Pharisee to show that God justifies the ungodly the moment he casts himself on mercy, not after any reformation.

Pastor Martin opens the very essence of the justifying act, showing it is two distinct yet inseparable elements: God pardons all our sins and accepts our persons as righteous in His sight. He marshals texts on forgiveness from Acts 13, Romans 4, Exodus 34, Psalm 103, Psalm 130, Isaiah 43-44, and then turns to the master-and-two-servants illustration to demonstrate that pardon alone is not enough - positive righteousness is also required, conferred in Christ as 1 Corinthians 1:30 and Romans 5:1-2 declare.

Pastor Martin opens the negative side of the catechism's statement of the ground of justification: 'not for anything done by them.' He establishes from Romans 3-4, Ephesians 2, Philippians 3, and Titus 3 that no human performance - whether before, at, or after effectual calling - contributes any thread to the ground of justification. He then applies the truth to those holding a damning confidence in their own works and to true Christians battling the conflicting witnesses of conscience and the gospel.

Pastor Martin opens the second negative of the Larger Catechism: the ground of justification is not anything wrought in us by the gracious work of the Spirit. He acknowledges that God always sanctifies whom He justifies, but insists that nothing of that internal work - new heart, new affections, repentance, growing holiness - forms any part of the legal ground of justification. The righteousness justifying us is a God-righteousness in Christ, external to us, received only by faith.

Pastor Martin closes the catechism's definition of justification by treating its final clause: justification is received by faith alone. He marshals the testimony of Scripture from Romans 3-5, Galatians 2-3, Philippians 3, and Ephesians 2 to show faith is the sole instrument; defines justifying faith as a Spirit-wrought, conviction-born receiving and resting upon Christ; and explains why faith alone - because it is wholly receptive, an empty hand that takes what God gives. He closes with a member's surgery testimony of resting on Christ alone in the face of death.