(Chapter
35 of Abstract of Principles)
 No
doctrine of Scripture is more important
than that of justification. It involves the whole method of
the salvation of sinners. It is vitally connected with all
other fundamental doctrines. A correct conception of it cannot
exist when other truths are ignored, or only partially received.
The opinions held upon this point control in great part the
theological views in general of all Christian individuals
and parties. The importance of a correct knowledge of what
God has taught on this subject cannot therefore be exaggerated.
The
discussion of this doctrine will be best presented by a definition
of the word Justification, accompanied by proof of the several
statements involved in that definition. Justification is a
judicial act of God, by which, on account of the meritorious
work of Christ, imputed to a sinner and received by him through
that faith which vitally unites him to his substitute and
Saviour, God declares that sinner to be free from the demands
of the law, and entitled to the rewards due to the obedience
of that substitute.
I.
It is a Judicial Act of God.
That
God is its author is emphatically declared by Paul in Rom.
8:33; "It is God that justifieth." As he is the lawgiver and
judge so must he also be the justifier. The act is not one
of sovereignty, as is election, because he does not justify
merely of good pleasure, but because the demands of the law
have been met. Yet his act is free, and of grace, because
it is of his own choice that he accepts a substitute, and
because Christ and his meritorious work have been graciously
secured and given by God himself. See
Rom. 3:24.
The virtue of the act consists in its being his judicial act.
Any one might perceive or declare the demands of the law to
be satisfied upon knowledge of that fact. Any one might proclaim
that the rewards of Christ's merit have been secured. But,
whether declared of the value and efficacy of Christ's work
in itself or of its application to an individual, such a declaration
would not be justification. It only becomes so when uttered
by God in his capacity as Judge. All others could only recognize
or declare the fact. The declaration of the judge sets the
sinner free from all demands of the law, and confers upon
him all the blessings appertaining to this new condition.
This judicial act of justification is made necessary because
the law has been broken.
One
who has completely fulfilled the law needs not to be justified.
His position before the law is that of one personally just
or righteous; not of one that is justified, or declared righteous,
or treated as such, though not personally so. He may be said
to be justified, because recognized or treated as such, though
the ground of such action is that he is personally just.
Thus
the term "justified" is properly applied to the doers of the
law, and that of "just" denied to the mere hearers of the
law in Rom. 2:13. But while the terms may thus be used of
one personally just, he, nevertheless, needs no such justification,
because his righteousness is not questionable. His position,
like that of those who fully obey human laws, is recognized
without any special act affirming it. Hence it is that the
Scriptures so commonly use the word "just," dikaios, of one
who is, in some one or in all respects, perfectly conformed
to the law by his own acts, and who is, to that extent, therefore,
personally holy, applying the term not to men only or even
to Christ, who was made under the law, but also to God himself.
See Matt. 1:19; 5:45; 9:13; Luke 23:50;
Acts 3:14; 7:52; 22:14; Rom. 3:26.
This
usage has given rise to the opinion of some that justification
is not simply a judicial act, but that it involves holiness
in the one justified, and in the case of justified sinners
an infusion of holiness in the act of justification. But that
this is an error is obvious,--
1. From
the fact that justification is presented as the opposite
of condemnation (Rom. 8:33, 34),
and not of sinfulness. Condemnation is never spoken of as
the infusion of a corrupted nature, and consequently justification
would not involve that of a holy nature.
2. That
the justified are not declared in Scripture to be free from
sin or possessed of holy natures, but are represented as
still struggling against sin, and not only sin which arises
from outward temptations, but that proceeding from the motions
of sin within.
3. The
change of nature which causes that of character is called
in the Scriptures "regeneration," and differs essentially
from justification. The former is the special work of the
Holy Spirit. The latter is the act of God the Father. That
is an effect wrought inwardly, which develops itself in
a continuous and progressive process which the Scriptures
call sanctification. If justification includes an infused
righteousness as the opposite of sinfulness, then it includes
sanctification, and there is no ground for the scriptural
distinction between them.
4. The
usage of other words in connection with justification shows
it to be a forensic act. The term "righteousness," dikaiosune,
which, like "righteous," dikaios, is used in connection
with personal righteousness, as of God in Acts
17:31, and of Christ "the Faithful and True," Rev.
19:11, and of the martyrs in Heb.
11:33, and of human obedience to the law in Rom.
10:3, 5; Phil. 3:6, 9, is, in connection with God's
justification of sinners, applied, though chiefly by the
Apostle Paul, to "the righteousness which God bestows or
accepts," and which is imputed to the sinner or reckoned
to his account.
Another
term, dikaiosis, signifies "the act or process of declaring
righteous," viz., justification. The word dikaioma, which
means "that which is declared righteous," and hence a statute
or command, as something which the law of God declares to
be a righteous requirement, is used in connection with justification
for "the deed by which one declares another righteous, and
is partially equivalent to dikaiosis." The principal word
which is used for expressing the nature of God's action
in justification is dikaioo, "to justify," which means everywhere
"to declare righteous," "to regard and represent as righteous,"
and not "to make righteous" in the sense of conferring personal
righteousness. This usage of terms shows plainly that justification
is a judicial act of God, in which he does not confer holiness,
but only declares the relation occupied to the law by the
one who is in Christ.
II.
The Ground of this Justification
It is manifest from what has already been said that the justification
of the sinner must depend on something not personally his
own. The Scriptures teach that it is due not to his own good
works but to the meritorious work of Christ which is imputed
to him, or put to his account.
1.
They teach us negatively that it is not due to his own good
works.
(1.)
They expressly deny that justification can be by the works
of the law. Rom. 3:20; Gal. 3:11;
Eph. 2:9.
(2.)
They assert that, could it thus have been attained, Christ's
death has been useless. Gal. 2:21;
5:4.
(3.)
Sinfulness is declared to be the condition of every man,
which excludes the possibility of works untainted by sin.
Rom. 3:10.
(4.)
The law is said to demand such complete obedience that "whosoever
shall keep the whole law and stumble in one point, he is
become guilty of all." James 2:10.
(5.)
We are told that "if there had been a law given which could
make alive, verily, righteousness would have been of the
law." Gal. 3:21.
(6.)
It is likewise stated as necessary to the certainty of attaining
salvation that "it is of faith that it may be according
to grace." Rom. 4:16.
These
statements show that, not only are men not saved by works
alone, but not even by works combined with grace. Justification
cannot arise, therefore, from the good works of men. Not
even has its condition been so modified that a partial obedience
can be accepted, whether this stands alone or is supplemented
by, or is supplementary to the merits of Christ. Something
entirely outside of man must constitute the basis of justification.
2.
The word of God declares this outside something to be the
meritorious work of Christ.
(1.)
In general
(a)
By declaring that the righteousness of God is connected
with our relations to, or belief in Christ. Rom.
3:22, 26; 5:1; 10:4; 1 Cor. 1:30.
(b)
By stating that redemption is in Christ Jesus. Rom.
3:24.
(c)
By setting him forth as the only foundation of salvation.
(d)
By asserting salvation to be found only in Christ. Acts
4:12.
(e)
By asserting a definite relation between our sin and Christ,
and his righteousness and ourselves. 2
Cor. 5:21.
2. More
specifically by connecting the salvation and justification
of man with Christ's merits. This may be shown.
(a)
In connection with his sufferings, or what is usually called
his passive obedience.
1.
Christ is presented as "the Lamb of God," John
1:29, in evident allusion to the sacrificial offerings
of the olden days, and Paul speaks of him as one "whom
God set forth to be a propitiation, through faith, by
his blood." Rom. 3:25.
2.
He is presented as one who has died for us. Rom.
5:6, 8; 8:34; 14:15; 1 Cor. 8:11; 2 Cor. 5:14, 15; 1 Thess.
5:10; and specifically as having died for our sins.
1 Cor. 15:3. 3. We are said
to be justified by his blood (Rom.
5:9), and reconciled by his death
(Rom. 5:10), and by his cross (Eph.
2:16).
(b)
Our justification is due also to the active obedience of
Christ, and not to passive obedience only.
1.
Righteousness involves character, conduct and action,
even more than suffering endured as penalty. The sinlessness
of Christ is therefore plainly taught, and especially
in connection with imputation. 2
Cor. 5:21.
2.
The gracious salvation he brings is said to establish
the law.
3.
He assures us, that he came to fulfil the law. Matt.
5:17.
4.
The obedience of Christ is not only contrasted with the
disobedience of Adam, but is declared to be the means
by which many shall be made righteous. Rom.
5:19.
It
thus appears, that the ground of justification is the whole
meritorious work of Christ. Not his sufferings and death only,
but his obedience to, and conformity with the divine law are
involved in the justification, which is attained by the believer.
The question is here sometimes asked, how the active obedience
of Christ can avail to us, when he was himself a man and under
the law, and owed obedience personally on his own behalf.
The answer to this is twofold, in each case depending upon
the doctrine of the incarnation of the Son of God. On the
one hand, the position was one voluntarily assumed by the
Son of God. He was under no obligation to become man. He was
not, and could not be made man without his own consent.
In
thus voluntarily coming under the law, his obedience would
have merit to secure all the blessings connected with the
covenant, under which he assumed such relations. But besides
this, the fulfillment of the law would not simply be that
fulfillment due by a mere man, which is all the law could
demand of him on his own behalf, so that the merit secured
is that due to the Son of God, thus as man rendering obedience
to the law. That merit is immeasurable and is available for
all for whom he was the substitute.
III.
The Imputation
This
meritorious work of Christ, called in the Scriptures "the
righteousness of God," is imputed by God to those whom he
justifies, as the ground or cause of their justification.
It is reckoned to their account. They are treated as though
they had themselves done that which Christ has done for them.
This imputation is in accordance with the action of God throughout
the economy of human affairs. Adam as the representative of
man sinned, and his sin has been imputed to all of his descendants,
and they are treated as though personally sinners. Christ
stood also as the representative of his people and their sins
were imputed to him and he was treated as though personally
a sinner. Likewise his righteousness is imputed to them, and
they are treated as though personally righteous. In each of
these cases there is, however, no such transfer as makes one
personally what he is representatively.
It is not the imputed sin of Adam which makes men personally
sinners. The corrupted nature is one of the natural consequences
of that sin, and is a punishment of it. So the imputation
of our sin to Christ did not make him personally a sinner.
He was still of himself "the holy and righteous one." In like
manner, the imputation of Christ's righteousness does not
make man holy and righteous personally. In each of these cases
it is only relation to the law which is expressed.
IV.
The Relation of Faith to Justification
It
is not every sinner that is justified. It is the believer
in Jesus. An important inquiry, therefore, is as to the relation
of faith to justification. The Scriptures teach that faith
is reckoned for righteousness. Rom.
4:5, 9. By this is not meant, that faith is accepted
in the place of righteousness as the cause of justification,
for, as we have seen, that place is occupied by the meritorious
work of Christ.
Nor
is it meant, that the righteousness of God has so lowered
the law, that something less than obedience can be accepted
by him as a full satisfaction of that law; because the demands
of the law have not been lowered but have been completely
fulfilled by Christ. Besides this would be to make of faith
a work, by which salvation is secured, and the Scriptures
deny that it has this character. Rom.
4:16. "We are never said to be justified, dia pistin,
on account of faith, but only dia pisteos, through faith,
or ek pisteos, of faith, eis pistin, unto faith, and epi te
pistei, by faith. The fact that faith is counted for righteousness
shows, that in itself it is not righteousness and has no merit,
but it only so "reckoned on the ground of something outside
of itself, viz.: the saving work of Christ." It is evidently
so reckoned, because by faith the sinner appropriates to himself
the work of Christ, and becomes vitally united with him.
Faith
may, therefore, be regarded as the condition upon which justification
is bestowed upon those to whom Christ is presented as a Saviour,
to be received and rested upon for salvation. "Faith," says
Dr. Charles Hodge, "is the condition of justification. That
is, so far as adults are concerned, God does not impute the
righteousness of Christ to the sinner, until and unless he
(through grace) receives and rests on Christ alone for salvation."
Sys. Theol. Vol. 3, p. 118. It is a condition which has in
it no merit in itself, but which only seizes upon merit in
another. It is also an act of the sinner, to which he is graciously
disposed and led by God himself through the power of the Holy
Spirit.
V.
The Relation of Works to Justification
We
have already seen that works cannot enter meritoriously into
justification as its procuring cause. But the Scriptures evidently
associate works in some manner with justification. Paul himself
says that "love is the fulfillment of the law," Rom.
13:10, and declares that that which avails in Christ
Jesus is "faith working through love," and that "the whole
law is fulfilled in one word, even in this, thou shalt love
thy neighbor as thyself." Gal. 5:6,
14.
There
is here an evident correspondence with, if not allusion to,
the frequent teachings of our Lord, and especially to his
answer to the Pharisee about the great commandment of the
law. Matt. 22:34-40. The teaching
of the apostle James, is not, therefore, to be held to be
opposed to the other Scriptures when he speaks of a justification
by works. His language is very strong. He says that "faith
apart from works is dead." He asks, "was not Abraham, our
father, justified by works, in that he offered up Isaac, his
son, upon the altar?" He inquires, "thou seest that faith
wrought with his works, and by works was faith made perfect,"
and especially declares, "ye see how that by works a man is
justified and not by faith only." James
2:20, 21, 22, 24.
What
then is the relation of works to justification?
1. Certainly
not as a procuring cause, or a meritorious ground. The faith
with which James associates works, and upon a level with
which he seems to place them, does not itself occupy this
position.
2. The
works are not such as precede justification or are contemporaneous
with it, and hence cannot be a cause, nor even a condition
such as we have seen faith to be. Even in the case of Abraham
the justifying work referred to occurred long after the
justification which he attained by faith. Compare
Rom. 4:9-11; Heb. 11:8; Gen. 15:6; 17:1-27; 22:1-19.
3. The
works are referred to as means of manifesting as well the
faith as the justification claimed to be by faith. James
2:18.
4. The
apostle's object is to deny the living character of any
faith which has not wrought with works and has not been
perfected through works. It is thus evident that works occupy
the position of subsequent, not antecedent, accompaniments
of justification. They manifest that justification has taken
place, because they are invariable consequence. They do
this, however, not before man only, but God also, and consequently
he, as well as man, perceives them, and because of them
the believer performing these good works is justified before
God. But such justification is not that actual justification
which takes place in connection with faith, which is the
judicial act of God declaring the relation of the believer
to the law, but that declarative or manifesting justification,
which cannot exist except as the result of the actual justification,
but which is so inseparably connected with the latter that
by its presence, or absence, the existence or non-existence
of justification is distinctly established.
VI. The Benefits Included in Justification
The
benefits conferred by justification are many.
1. Freedom from the condemnation of the law.
This
includes:
(1)
Forgiveness of all sin. Not for the past only, but throughout
the Christian's life.
(2)
Discharge from his relation to the law as a rule of bondage,
for which is now exchanged his service to it in the newness
of the spirit. Rom. 7:6.
(3)
Peace with God,--assured peace,--because dependent on the
merits of Christ and not those of himself. These and all
other blessings which may be included under the general
idea of pardon are necessary results of justification.
2.
But justification confers righteousness as well as pardon.
Not only are sins remitted but men are made partakers of the
righteousness procured by Christ which is imputed to them.
They are thus recognized before the law as righteous persons,
not simply as persons pardoned for breaking the law, but as
those who are rewarded for having fulfilled all its demands.
3.
But there are other blessings which arise from the relation
to Christ of those whom God justifies. That relation was shown
in the chapter on Faith. It is a vital and spiritual as well
as a legal and federal union between Christ and his people.
By virtue of this they are identified with him in his relation
to God as their Representative and Covenant Head, and are
made partakers of all the blessings which he has obtained
as an inheritance. It is thus that they are adopted into the
family of God and become his sons and daughters; thus are
they sanctified by the Holy Spirit partly in this life, and
progressively advance until complete holiness shall be theirs
in Heaven. Thus also do they persevere in the divine life,
being preserved or kept by God through faith unto complete
salvation.
By the same act of faith which is the condition of justification
is secured by those united to Christ, the privilege of complete
participation in the rewards of their federal head. They shall
be heirs with him, shall reign with him, shall be partakers
of his glory. No imagination can compass the reward which
shall be theirs together with Christ. The Scriptures seem
to teach that whatever Christ shall be or possess in his human
nature they also shall be and possess.
VII.
The Time of Justification
We may finally inquire into the time at which justification
occurs.
1.
It does not occur periodically but is a single act, and not
one repeated with reference to new sins. This arises from
its nature as an act of God declaring the relation of the
believer to the law and from the ground of that act, the never
failing merits of Christ. The pardon which the Christian seeks
of God is that of a child for offences against a father's
love, and not of a culprit before an avenging judge. The sufferings
which Christians endure are not avenging punishments for sin,
but chastisements from a Father who chastises those whom he
loves and scourges those whom he receives.
2.
It is an instantaneous and not a continuing work as is sanctification.
It is God's act declaring the sinner's relation to the law.
That sinner is under condemnation until justified. As soon
as justified his condemnation ceases. He cannot be partly
condemned and partly justified. He is under condemnation until
brought into that condition which secures his justification.
When that moment comes God must justify. 3. But when is that
moment? The Scriptures teach that it is when man believes.
It is in the moment of trust in a personal Saviour. It was
not at the time that Christ finished his work and laid the
foundation of justification in his merits and satisfaction.
By these justification was secured but not bestowed.
It was not in Eternity as is Election by which the subjects
of the future justification were chosen. It is at the moment
of belief when faith, which is its condition, is experienced.
Then is consummated that which was purposed in eternity and
which was made possible and certain by the work of Christ.
The hour of faith was even the period of justification before
the incarnation of Christ because of the faith which rested
personally upon him through the promises of God, and the acceptance
by God of the meritorious work of Christ as though already
existing because of the absolute certainty that it would be
performed.
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