Those godly believers we all admire and want to be like are the ones who have been through the fire. When the ungodly suffer they are shamed, but when God’s people suffer they love God even more and rejoice in their sufferings.

1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom also we have obtained our introduction by faith into this grace in which we stand; and we boast in hope of the glory of God.Romans 5:1-2 (LSB) 
I shared in a previous post how I had in an incident in a Bible Study class while attempting to teach about the Doctrine of Election back in 2006 by a couple of men who were dead set on stopping me from simply reading certain texts from Sacred Scripture. I have had similar experiences when teaching on the Doctrine of Justification, which is what this post is about. Justification by Faith is a doctrine that was the storm center of the Reformation. It was also a major concern of the Apostle Paul. As we study his epistles we can plainly see that he considered this doctrine to be the heart of the gospel. (Romans 1:17; 3:21-5:21; Galatians 2:15-5:1) It also shaped both his message (Acts 13:38-39) and his devotion and spiritual life (2 Corinthians 5:13-21; Philippians 3:4-14)
Justification is a judicial act of God pardoning sinners (Romans 4:5; 3:9-24), accepting them as just, and so putting permanently right their previously estranged relationship with Himself. This sentence of justification is God’s gift of Righteousness (Romans 5:15-17) as well as His bestowal of a status of acceptance for Jesus’ sake (2 Corinthians 5:21).
Both the 1689 London Confession and the Westminster Confession of Faith clearly deny that justification involves an infusion of righteousness. Instead, they make it clear that Justification by Faith does not change a person directly. It is a sentence or declaration of a person’s change of status. Justification involves the forgiveness of the sins of those who are called, as well as “accounting and accepting their persons as righteous.” Justification is a declaration on the part of God relevant to the believer. It is a judicial or forensic proclamation about the person’s relationship with God.
If Justification is wholly outside of the believer, meaning it is simply a declaration of righteousness, how is that beneficial to believers in the here and now? Let’s look at some scripture. I placed a passage from Romans at the top of the article. Here it is again.
1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom also we have obtained our introduction by faith into this grace in which we stand; and we boast in hope of the glory of God. Romans 5:1-2 (LSB) 
What can we learn from these two verses? First, our justification is based on our faith. Is this faith that we generate or is it part of the gift of salvation?
8 For by grace you have been saved through faith, and this not of yourselves, it is the gift of God; 9 not of works, so that no one may boast. Ephesians 2:8-9 (LSB) 
The Greek grammar of these two verses tells us that the antecedent of “gift” is “faith.” Grace can’t be the antecedent because the word essentially means gift. It isn’t the faith that saves us. We are saved by grace through faith and that is not our doing, instead it is the gift of God. Look at the next two phrases. This gift of faith cannot be earned. Why? Our salvation is a work of God and He has structured it in such a way that there is no possibility of any of us taking credit for it. We cannot boast because we are saved. Why? God saved us by His good work.
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Though wisdom is gloriously illustrated in the incarnation, love and mercy are not less conspicuous. Indeed, we must consider love as the first mover in this stupendous plan of salvation. Wisdom and power are exerted to open a way in which divine mercy may have a vent. Mercy cannot be exercised at the expense of justice. It is necessary, therefore, that the plan contain a provision for the complete satisfaction of justice. That which would have been pronounced impossible by any creature, however exalted, has been accomplished by the wisdom of God. “Oh the depth of the riches both of the wisdom and knowledge of God!” (Rom. 11:33).

Because of this season when the birth of Jesus is remembered in a variety of ways, a sermon by a Presbyterian of the past about the incarnation of the Son of God is posted. The sermon is from Luke 2:13, 14 as found on pages 76-90 of Alexander’s book, Practical Sermons to be Read in Families and Social Meetings, 1850. It has been edited for archaisms, punctuation, a few lengthy paragraphs have been divided to ease reading, and in some cases the sentences have been slightly recomposed for clarity. All of the editing actions mentioned were done to smooth the flow of the antebellum text for modern readers without disturbing Dr. Alexander’s intention and style. In one case a sentence has an asterisk * added at its end to refer readers to a historical note at the end of the sermon.
A few things to note in the sermon include Dr. Alexander’s thorough use of Scripture not only in specific quotations of the Bible, but also in his use of phrases that echo Bible passages. Some of his main points are the importance of the ministry of angels; the necessity of the incarnation for accomplishing the atonement to satisfy both God’s justice and mercy; the ministry of the Holy Spirit; and the reverence and amazement with which he viewed the coming of the Messiah. He has used the analogy of Scripture—the interpretive principle that the Bible explains itself—not only for his exegetical work, but also for his expositional presentation, that is, he communicates and applies what he learned from his study and preparation. Scripture must always interpret Scripture.
Dr. Alexander (1772-1851) was the founding professor of what is currently Princeton Theological Seminary in New Jersey. He was appointed by the Presbyterian Church to open the seminary in 1812 after having served in pastoral ministry for several years. He was known for his preaching ministry and was well loved by his congregants; the citizens of the United States whether Christians or not; the villagers of Princeton; and by his divinity students. The first building constructed on the seminary campus was dedicated Alexander Hall. Two sons of Archibald and his wife Janetta Waddel Alexander (1782-1852), are J. A. Alexander and  J. W. Alexander, who both have biographies on this site.
It is hoped that in the midst of reindeer, lights, gifts, and hopes for booming holiday sales, the reality of the incarnation of the Son of God for the necessary sacrifice to redeem his people from their sins might be illumined through the wisdom and words of Rev. Archibald Alexander, D.D. I think it is a particularly fine sermon and despite its age, the simplicity and clarity of its message is relevant to twenty-first-century readers and the limited editing by me simply provides a more modern reading.
This sermon was originally posted in 2015.

The Incarnation
by Archibald Alexander, D.D.
And suddenly there was with the angel, a multitude of the heavenly host,
praising God, and saying, Glory to God in the highest, and on earth, peace,
good will to men.  Luke 2:13, 14.
There are two memorable occasions, in time past, on which the angels are represented as joining in chorus to praise God in relation to our world. The first was when the cornerstone of the fabric of the universe was laid and its foundations were fastened. Then “the morning stars sang together, and all the sons of God shouted for joy” (Job 38:7). The other was at the birth of the Savior, which is referred to in our text. And we are informed by the sure word of prophecy, that at the overthrow of the spiritual Babylon, and at the marriage of the Lamb, there will be another grand chorus when a voice coming out of the throne shall say, “Praise our God, all ye his servants, and all ye that fear him, both small and great” (Rev. 19:5). “And I heard,” says John, “as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, ‘Alleluia, for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honor to him, for the marriage of the Lamb is come, and his wife hath made herself ready’” (Rev. 19:6).
It is exceedingly gratifying to be introduced to some acquaintance with the celestial inhabitants, and to find that they are possessed of feelings very much like our own, except that they are exempt from all sin and imperfection. It cannot but be very interesting to know that the angels have a kind and tender feeling towards the children of God, that they are employed as guardians to watch over them, and as helpers to deliver them from evils which would otherwise overwhelm them. It is wisely ordered that in their common ministry to the heirs of salvation, the angels act without being seen and render the most important services to the people of God, without their knowledge. For the visible presence of these holy beings would so over-awe us that we should, through fear, be unfitted for the common duties of life. For a long period, the visits of angels had scarcely been known in the Church, but when the Son of God was about to be manifested, the angel of the Lord appeared, first, to Zacharias, the father of John the Baptist, when he was wide awake ministering in the temple, and afterwards to Mary, and to Joseph, her espoused husband. But on the memorable night of the birth of Christ, it pleased God to send his angel, probably Gabriel, to announce the joyful event to a company of shepherds who were remaining in the fields near Bethlehem with their flocks, by night. “Suddenly, the angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid” (Luke 2:9). It is not in human nature to look on the face of an angel and not be afraid. Conscious guilt abashes us in the presence of beings so holy and so far superior to us. But these benevolent messengers of God when they appear, do commonly, in the kindest and gentlest manner, allay the fears of those to whom they are sent. In this case, the angel said to the frightened shepherds,
Fear not, for behold I bring unto you glad tidings of great joy which shall be unto all people. For unto you is born, this day, in the city of David, a Savior, who is Christ the Lord. And this shall be a sign unto you, ye shall find the babe wrapped in swaddling clothes, lying in a manger. (Luke 2:10).
Though but one angel appeared at first to the shepherds, yet he was not alone. This was not an event to be made known by a solitary messenger; it was an event which commanded the attention and interested the feelings of all the inhabitants of heaven. They were filled with gladness at the prospect of such a mighty Deliverer appearing among men. Now, “suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, peace on earth, and good will to men” (Luke 2:13-14).
The first thing in this divine anthem which demands our attention is the disposition manifested by these celestial beings, the angels. The sentiments of their song are precisely such as we should expect from holy angels, and though the words sung by them in concert were few, yet they contain a complete expression of a disposition perfectly holy. They first ascribe all glory to God. This, undoubtedly, is the very essence of a heavenly attitude. Whatever tends to the glory of God will be delightful to the feelings of holy angels. To achieve this end, they are ready for every service which may be required of them, whether it be of an exalted nature or a humble ministry to sinful men, they are equally prompt in their obedience because the love of God is the predominant and absorbing passion of their minds. But where there exists supreme love to God, there will be found benevolence to his creatures. The angels rejoice in the birth of the Savior because this will restore peace to the earth. The existence of war among the offspring of the same parents, and partakers of the same nature, is itself an awful evidence that ours is a fallen race. The number of men destroyed in war cannot be calculated, and much of the time and wealth of nations is expended in preparing for and carrying on this most inhuman employment.* But the angels considered the birth of the Savior as connected with permanent and ultimate peace. Let the kingdom of Christ be once fully established in the world and wars will cease everywhere, for whence come wars and conflicts, come they not of men’s lusts? The Spirit of the Gospel is peace—the tendency of the Gospel is to lead men to convert their swords into plowshares, and their spears into pruning hooks. The heathen had in their pantheon of gods those who delighted in war, but our King is the Prince of Peace, and the holy angels rejoice in the prospect of peace on earth. And they cherish a hearty good will to men because the Gospel breathes such a temper that they rejoiced at its introduction, and now daily rejoice at the conversion of every soul rescued from the guilt and defilement of sin and from the dominion of Satan. “There is joy in the presence of the angels of God, over one sinner that repenteth” (Luke 15:10).
We see here what the temper of heaven is, and what we pray for, when we say, “thy will be done in earth as it is in heaven” (Matt. 6:10). The spirit manifested by this great multitude of angels, and which pervades and actuates the whole innumerable company of angels, is the very spirit which should be predominant among men. They should all rejoice in the glory of God and should breathe peace and good will to men. What a blessed change will it be, when all men, or the most of men, shall be actuated by this spirit! Perhaps we cannot spend our time better than by contemplating the connection between the birth of the Savior, the glory of God, and the happiness of men.
God is glorified by every thing which makes his glorious attributes more fully known. Because he is absolutely and infinitely perfect, nothing can be added to his essential perfection, but by means of his creatures his attributes may be exhibited, and as far as this is done, God is said to be glorified. And reason and Scripture unite in teaching that this is the object at which God aims in all his works and dispensations. There can be no higher or nobler object. And rational creatures should make this the supreme object of pursuit also, and should glorify God in every way possible with all their powers. How do the heavens declare the glory of God? Evidently they declare his glory by showing forth his power, wisdom, and goodness.
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To prepare is not to build a boat in the backyard, but to eat and drink, speak and marry all while looking and waiting for Christ’s promised coming. We live mindful of eternal souls. We live expecting rain. We live in reverent fear of God. What does the world see you building? Is there anything in your life that can only be explained by Christ and his return?

Life as usual, many will come to realize, was never life as usual.
When Christ returns, many will discover too late that they lived within a dream. Years came and years went. Spring turned to autumn, autumn to winter. They grew and grew old but never awoke. “Normal life” lied to them. So, Jesus foretells,
As were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man. (Matthew 24:37–39)
The world-ending return of Jesus will be as the world-ending days of Noah. Of what did Noah’s days consist? Busy people unaware — eating, drinking, marrying, and giving in marriage, going about life “as usual.” The very morning of the flood, people simply concerned themselves with whatever laid before them. The immediate seemed most urgent, most real. Planning meals, changing diapers, preparing weddings, working, buying, and selling — these seemed to them the greatest verities of life. Until the rain began to fall.
Texture of Days
Like many today, the people of Noah’s day abstracted the meaning of life from the texture of their average days.
They touched Wednesday and it felt like every other Wednesday. They began work and finished work. They ate, ate again, and finished their work to eat. They played with kids on the floor. Busied with homework and house projects. They talked and listened, laughed and yawned, rose from sleep and slept — nothing extraordinary. Each day didn’t feel like it held eternal significance. Nothing otherworldly felt at stake. Today didn’t feel like anything but today.
God, demons, souls, eternity didn’t grow before their eyes like grass that needs mowing. They did not stir to consider the unseen. And when they did, the unreality of it seemed as implausible as rain drowning a dry land days away from sea. They intuited what is ultimate about life from the ordinary experiences of life. A fatal mistake. And as the days of Noah, so will be the coming of the Son of Man.
Man and His Boat
While they considered their daily planners, anxious about what they considered the real contents of Mondays, Tuesdays, and Saturdays, Noah worked with his sons on the unlikely, the unthinkable. While the world ate and drank, he labored. While they went on with things as usual, he and his sons prepared a stadium-sized boat to shelter the family. “By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household” (Hebrews 11:7).
Imagine the scene. Decade after decade, children were born, diapers were changed, houses were built, adults looked out their window and saw what they had seen since childhood: Noah and his sons laboring on the ship. And Noah spoke a message as strange as the boat he was building: he warned of divine judgment. Perhaps some listened the first week. But eventually, the listeners needed to get back to real life.
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