Justification, an act
of God or an act of man?By Jack Kettler
How is
man-made right with God? By his own works? By
the works of another? Or a combination of his
own works and the grace of God?
Martin
Luther, a Protestant reformer was instrumental
in rediscovering and formulating the doctrine
“Justification by Faith.” Luther was
influenced by Paul in Romans where he teaches:
“For therein is the righteousness of God
revealed from faith to faith: as it is
written, the just shall live by faith.”
(Romans 1:17) Luther saw in Scripture that man
is made righteous in Christ by faith apart
from and prior to works.
The English
word justification comes from the Latin word justificare.
Luther saw in Scripture that being justified
involved the believer being made righteous by
Christ’s righteous, not our own. Hence, it is
called justitia
alienum, a foreign or alien
righteousness; a righteousness that belongs to
someone else, namely, Christ. Christ’s
righteousness is credited to us through the
instrumentality of faith which itself is a
gracious gift. See Ephesians 2:8. *
Martin Luther
explained Christ’s righteousness being
credited to us this way:
“If thou believe, thou art
righteous, because thou givest glory unto God,
that he is almighty, merciful, true, &c…
And the sin which remaineth in thee, is not
laid to thy charge, but is pardoned for
Christ’s sake in whom thou believest, who is
perfectly just; whose righteousness is thy
righteousness, and thy sin is his sin.” (1)
Without
using the theological term imputation, Luther
introduces us to the idea our sin being
transferred to Christ and Christ’s
righteousness being transferred to us. This
understanding is essential to the correct
understanding of justification.
This is how the
apostle Paul explains it:
“Wherefore,
as by one man sin entered into the world, and
death by sin; and so death passed upon all
men, for that all have sinned: (For until the
law sin was in the world: but sin is not
imputed when there is no law. Nevertheless
death reigned from Adam to Moses, even over
them that had not sinned after the similitude
of Adam's transgression, who is the figure of
him that was to come. But not as the offence,
so also is the free gift. For if through the
offence of one many be dead, much more the
grace of God, and the gift by grace, which is
by one man, Jesus Christ, hath abounded unto
many. 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.
Moreover the law entered, that the offence
might abound. But where sin abounded, grace
did much more abound: That as sin hath reigned
unto death, even so might grace reign through
righteousness unto eternal life by Jesus
Christ our Lord.” (Romans 5:12-21)
This text
from Paul deals with the federal headship of
the human race under Adam and the redeemed
race under the headship of Christ.
Imputation: A reckoning or
crediting of something to a person. Used
salvifically, it refers the crediting of the
personal guilt or personal righteousness of
another, as in the imputation of the sin of
Adam to all his descendants, the imputation of
the sins of human beings to Christ, or the
imputation of the righteousness of Christ to
believers. *
The
following definition will be a good starting
point for our understanding of justification.
Justification: A judicial act of God
in which he pardons sinners and accepts them
as righteous on the basis of Christ’s work on
their behalf, which includes both his
representative obedience to the law and his
representative endurance of the penalty for
their disobedience. *
Justification
by faith alone or Sola
Fide which is from the Latin. Sola
Fide is a theological doctrine that
differentiates the Lutheran, Presbyterian and
Reformed divisions of Protestant Christianity
from Romans Catholics and the Eastern
Orthodox.
Sola
Fide:
The Reformed Doctrine of Justification:
“Of utmost
importance is the question of how man is made
righteous or justified before the Holy God of
Scripture. Most misunderstandings in this area
happen because of a confusion between
justification and sanctification.
Sanctification is a process that starts once a
person becomes regenerate and lasts through
the entirety of the Christian life.
Justification, in contrast, is a judicial or
forensic one-time act of God that involves the
pardoning and forgiving of our sins, and
accepting us as righteous in His sight because
of what Christ accomplished for us. Moreover,
justification is unequivocal or absolute for
eternity. Our sins (the breaking of God's law)
were imputed to Christ in that he experienced
God's judgment on our behalf, and because of
this, Christ's righteousness (keeping the law
perfectly) is imputed to us. We are therefore
pardoned and counted as righteous for His
sake. It is not a legal fiction as some may
say; it is a fact in the courts of heaven
based upon Christ's perfect propitiatory
sacrifice and accomplishment at Golgotha.
In further
consideration, biblical justification involves
the Hebrew verb tsayke, to which both
the Greek word dikaioun and the Latin
justificare refer, and is used in
Scripture when dealing with passages on
forensic or declared judicial righteousness.
As noted, the Hebrew verb is forensic, and
means to absolve someone in a trial, or to
hold or to declare just, as opposed to the
verb to condemn and to incriminate. See Exodus
23:7; Deuteronomy 25:1; Job 9:3; Psalms 143:2;
Proverbs 17:15; Luke 18:14, Romans 4:3-5; and
Acts 13:39. The Scriptures are unequivocal in
establishing our justification because of how
Christ bore the wrath of God for us (see
Romans 4:1-7). Justification does not happen
over and over again. Christ's died once for
all of our sins (not just some) and His death
was accepted by the Father on our behalf. It
is a finished fact!
In addition,
and of particular importance for this study,
is the doctrine of God's covenantal dealings
with man in Scripture and how this explains
God's transactions with man. What is a
covenant? In short, a covenant is an agreement
or contract between two parties. The word
“covenant” is translated from the Hebrew word
berith. It literally means “to cut.” In
the Scripture there are covenants made between
men, and there are covenants made between God
and man, such as the covenant God made with Abraham
in Genesis 15:9-18, 17:2.
It should be
noted that there are two types of covenants:
unconditional and conditional. A conditional
covenant obligates both God and specifically
man to certain responsibilities. In the case
of a conditional covenant, God's promises are
contingent upon man meeting his part of the
agreement such as the land promises made with
Israel. Historically, Israel was removed from
the Promised Land by Nebuchadnezzar, king of
Babylon, for her unfaithfulness to God's
covenant. By way of contrast, in an
unconditional covenant, God obliges Himself to
certain expressed responsibilities for the
fulfilling of the contract regardless of how
man responds. An unconditional covenant is a
promise made by God to man that is not
contingent upon man fulfilling any obligation
or conditions. Genesis 15:9-18 is a perfect
example of this, where we see the cutting of
the animals into pieces and God alone walking
between the pieces of animals in the form of a
smoking furnace and a burning lamp in verse
17, thus guaranteeing the eternal covenant
would be fulfilled because of His action. If
God did not keep the covenant made with
Abraham and ultimately his spiritual
descendants in Christ, God is saying that He
Himself would be cut in pieces, or bear the
judgment for violation of the covenant, which
is an impossibility.” (2)
Objections:
In defense
of Protestantism, it needs to be explained how
someone may look at the Reformation doctrine
of Sola
fide (by faith alone) and say this is
not what the Bible teaches. They might say,
“The Bible says we are saved by grace.” Yet
the Latin phrase that highlights this
Protestant doctrine does not even mention
grace, it only speaks of faith. Such
statements would reveal an appalling amount of
ignorance. Sola Fide,
or “by faith alone” must be understood in its
historical context. The debate that was raging
at the time concerned faith as the means
through which a person was saved or justified.
Both positions had the doctrine of salvation
by grace in their formulas.
Although the
Roman Church uses the word “grace” in its
formulation of justification, their
sacramental system has subverted the biblical
doctrine of grace and turned it into a system
of works. The Protestant battle cry was “by
faith alone” in contrast to the Roman Church,
which was essentially saying “faith plus
works.” Understanding the historical
circumstances of the debate clears up any
misconception about the Protestant use of the
formula “by faith alone”, which did not leave
out grace at all. Sola
gratia or “by grace alone” went right
along with Sola fide.
The Romanist
position essentially said that faith plus
works produced justification, which placed man
in a tenuous state of grace. In the Romanist
view, man could fall from this state of grace.
The Protestant position in contrast to this
said that it was “faith alone” (the result of
God's imputing grace) that produced
justification, thus saving man. If Sola fide
is taken out of its historical context it can
be made to appear to be in conflict with
Scripture. The Latin formula is a phrase
drawing attention to the difference between
the Protestant and Romanist positions on
justification. The Protestant position did not
reduce it to “faith only,” minus grace, as the
surface meaning of the Latin might appear. It
should be noted that an objection like this is
only a clever ‘straw-man’ fallacy that
capitalizes on the ignorance of modern
readers.
[A
small
excursus, to further make a point]
Likewise,
the Protestant doctrine of Sola
Scriptura, if taken out of its
historical context, can be made to appear to
be unconvincing. The debate surrounding Sola
Scriptura was a debate over ultimate
authority. The Roman Church claims that it,
the church, was the infallible final court of
appeal. If time is taken to study the debate
during the Reformation, it is clearly seen
that the Protestants were claiming that the
Bible the only infallible rule of faith and is
the final
court of appeal. They were not saying, “The
Bible plus nothing else.” An ignorant person
in the twentieth century looking at the Latin
formula just on the surface may get this
impression. If they believe this is the
Protestant position, it is the result of their
own ignorance. To properly understand the
Latin formula used by the men of the
reformation, you must understand the context
of the debate at the time.
The
Protestants were not claiming that a person
was forbidden to use commentaries or to refer
to church history, or to have church synods
and assemblies to help settle disputes. To
illustrate, John Calvin produced a commentary
set on the Bible that is still the standard
against which all others are measured. Philip
Schaff, a noteworthy Protestant historian,
wrote a valuable eight-volume church history,
a three-volume work on the creeds of
Christendom, and edited the
thirty-eight-volume church fathers set. (3)
Additional Scriptures:
“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: for there is no difference: For all
have sinned, and come short of the glory of
God; 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, to declare his righteousness for
the remission of sins that are past, through
the forbearance of God; To declare, I say, at
this time his righteousness: that he might be
just, and the justifier of him which believeth
in Jesus. Where is boasting then? It is
excluded. By what law? Of works? Nay: but by
the law of faith. Therefore we conclude that a
man is justified by faith without the deeds of
the law.” (Romans 3: 21-28)
“Yea doubtless, and I count
all things but loss for the excellency of the
knowledge of Christ Jesus my Lord: for whom I
have suffered the loss of all things, and do
count them but dung, that I may win Christ, And be found in him, not
having mine own righteousness, which is of
the law, but that which is through the faith
of Christ, the righteousness which is of God
by faith.” (Philippians
3:8-9)
William
Hendriksen in his New
Testament Commentary masterfully
expounds Philippians 3:8-9:
1.
It is Christ’s
8b, 9a. “I am still
counting them refuse,” says Paul, in order that
I may gain Christ and be found in him. Paul
wishes to make Christ more and more fully his
own. As long as one keeps clinging, even in the
slightest degree, to his own righteousness, he
cannot fully enjoy Christ’s. The two simply do
not go together. The one must be fully given up
before the other can be fully appropriated. It
is Paul’s great aim that in the observation of
all his fellow-believers he may be found to be
completely in him, that is, in union with
Christ. For the meaning of “in Christ” see also
on Phil. 1:1. Here in Phil. 3 this “in him”
relationship is described as to its forensic
side in verse 9, and as to its practical side in
verse 10. The “in him” relationship means that
Christ’s righteousness is imputed to the sinner,
so that it is reckoned as his own. This implies
redemption from the claims of Satan (Rom. 8:31,
33), reconciliation with God (2 Cor. 5:18–21),
forgiveness of sins (Eph. 1:7), hence, the state
of being in conformity with the law of God (Rom.
8:1–4).
Now when Paul states
that he is counting everything to be refuse in
order that he may gain Christ and may be found
in him, this sacrifice with the purpose of
capturing the one, real prize must not be
interpreted in a selfish, mercenary sense. It
must, of course, be interpreted in the light of
such passages as Rom. 11:36 and 1 Cor. 10:31. It
is the glory of God that Paul has in mind, not
just his own selfish benefit. To be sure, he is
not forgetting himself. His is, in fact, seeking
to promote his own welfare, which is altogether
right and proper. But this ideal is never
separated from the highest possible objective.
The two go together. Hence, Paul is not like a
man who sells an article in order to make a huge
profit for himself, to be used entirely on
himself. He is not like a fisherman using bait
in order to catch a big fish, to be proudly
displayed. Nor even like a chess-player who
“sacrifices” Knight and Queen in order to
checkmate his opponent’s King, for the simple
pleasure of winning the game. No, the apostle is
more like a sea-captain who in time of war, for
patriotic reasons jettisons his cargo, thereby
lightening his ship so that it will have the
speed needed to overtake and capture the enemy’s
vessel that contains a far more precious
treasure. Even better, he is like a young man,
heir to a going concern, who cheerfully gives up
this inheritance in order that he may prepare
himself for the ideal of his life: that of
rendering service to the Lord in the work of the
ministry, whether at home or abroad. Cf. Mark
10:21.
2. It is
not merited by works performed by man,
law-works
9b. Says Paul, not
having a righteousness of my own, legal
righteousness (or: a righteousness proceeding
from law). The apostle’s meaning is: not in any
sense can the righteousness that counts before
God be regarded as based on my own
accomplishments in conformity with the Old
Testament law. Sin earns wages (Rom. 6:23). This
return is paid to those who deserve it. But
God’s righteousness is given to the undeserving.
God justifies the ungodly. Christ died for the
ungodly (Rom. 4:5; 5:6; Titus 3:5).
3.
It is appropriated by faith
Not righteousness
proceeding from law, says Paul, but that (which
is) through faith in Christ. Faith is the
appropriating agent, the hand extended to
receive God’s free gift. Since the only
righteousness that has any value before God is
Christ’s righteousness imputed to the sinner as
God’s free gift to the undeserving, it stands to
reason that the only possible way to obtain this
righteousness is to accept it (one accepts, one
does not earn, a gift!) by simple faith, that
is, by appropriating confidence in the Giver;
hence also in his word. God’s Anointed is
himself the object of this childlike trust (Rom.
1:16, 17; 3:21, 22; Gal. 2:20; 3:22; cf. Hab.
2:4; John 3:16).
4. It
comes from God
The
faith-appropriation is repeated for the sake of
emphasis, but first one more element is added:
the divine origin of this righteousness. Hence,
the righteousness (which is) from God (and
rests) on faith. This righteousness is provided
by God and avails before God (Rom. 3:24, 25;
8:3; 2 Cor. 5:19). Its possession and enjoyment
rests on, is conditioned on, faith, faith
possessed and exercised by man, to be sure (John
3:16), and for which man is fully responsible,
but given, nurtured, and rewarded by God (Eph.
2:8).
5. It
results in a striving after spiritual
perfection
10. Paul continues,
that I may know him. Here he resumes the thought
of verse 8 (“the all-surpassing excellence of
knowing Christ Jesus, my Lord”), but also links
his words to the immediately preceding idea of
the righteousness (which is) from God (and
rests) on faith. The progress of thought here is
altogether natural. The experience of every
person who has been brought out of the darkness
into God’s marvelous light, and has felt in his
heart the glory of Christ’s pardoning love is
that he will sing:
“More about Jesus
would I know,
More of his grace to others show;
More of his saving fulness see,
More of his love who died for me.
“More, more about Jesus,
More, more about Jesus,
More of his saving fulness see,
More of his love who died for me.”
(E. E. Hewitt)
Thus the
faith-appropriation of “the righteousness (which
is) from God” and contemplation upon this fact
implies, calls forth, the ardent yearning, that
I may get to know Christ better and better. And,
considering the matter from God’s side, we can
say that when God justifies his child he also
sends forth his sanctifying Spirit into the
heart. Hence, from the divine side the link
between righteousness imputed and righteousness
imparted is the Holy Spirit; from the human side
— ever dependent upon the divine — the link is
the gratitude of faith. (4)
“Christ’s righteousness is imputed to the
sinner.” “God justifies the ungodly.” “Christ
died for the ungodly.” “Faith is the
appropriating agent, the hand extended to
receive God’s free gift.” “Hence, the
righteousness (which is) from God (and rests) on
faith.” “This righteousness is provided by God
and avails before God.” These sentences are key
thoughts in Hendriksen’s exposition of the
Philippians text. The Philippian text supports
Luther’s understanding of Romans 1:17.
Digging
deeper into the Greek, from Vine's Expository
Dictionary of New Testament Words:
Denotes ‘the act of
pronouncing righteous, justification,
acquittal;” its precise meaning is determined by
that of the verb dikaioo,
“to justify” (see B); it is used twice in the
Ep. to the Romans, and there alone in the NT,
signifying the establisment of a person as just
by acquittal from guilt. In Romans 4:25 the
phrase “for our justification,” is, lit.,
“because of our justification” (parallel to the
preceding clause “for our trespasses,” i.e.,
because of trespasses committed), and means, not
with a view to our “justification,” but because
all that was necessary on God's part for our
“justification” had been effected in the death
of Christ. On this account He was raised from
the dead. The propitiation being perfect and
complete, His resurrection was the confirmatory
counterpart. In Romans 5:18, “justification of
life” means “justification which results in
life” (cp. ver. 21). That God “justifies” the
believing sinner on the ground of Christ's
death, involves His free gift of life. On the
distinction between dikaiosis
and dikaioma,
see below. In the Sept., Leviticus 24:22.
Has three distinct
meanings, and seems best described
comprehensively as “a concrete expression of
righteousness;” it is a declaration that a
person or thing is righteous, and hence, broadly
speaking, it represents the expression and
effect of dikaiosis
(No. 1). It signifies (a) “an ordinance,” Luke
1:6 ; Romans 1:32 , RV, “ordinance,” i.e., what
God has declared to be right, referring to His
decree of retribution (AV, “judgment”); Romans
2:26 , RV, “ordinances of the Law” (i.e.,
righteous requirements enjoined by the Law); so
Romans 8:4 , “ordinance of the Law," i.e.,
collectively, the precepts of the Law, all that
it demands as right; in Hebrews 9:1,10 ,
ordinances connected with the tabernacle ritual;
(b) “a sentence of acquittal,” by which God
acquits men of their guilt, on the conditions
(1) of His grace in Christ, through His
expiatory sacrifice, (2) the acceptance of
Christ by faith, Romans 5:16 ; (c) “a righteous
act,” Romans 5:18 , "(through one) act of
righteousness," RV, not the act of
“justification,” nor the righteous character of
Christ (as suggested by the AV: dikaioma
does not signify character, as does dikaiosune,
righteousness), but the death of Christ, as an
act accomplished consistently with God's
character and counsels; this is clear as being
in antithesis to the "one trespass" in the
preceding statement. Some take the word here as
meaning a decree of righteousness, as in ver.
16; the death of Christ could indeed be regarded
as fulfilling such a decree, but as the
Apostle's argument proceeds, the word, as is
frequently the case, passes from one shade of
meaning to another, and here stands not for a
decree, but an act; so in Revelation 15:4 , RV,
“righteous acts” (AV, “judgments”), and
Revelation 19:8 , “righteous acts (of the
saints)” (AV, “righteousness”).
Note: For dikaiosune,
always translated “righteousness,” See
RIGHTEOUSNESS.
Primarily, “to deem to
be right,” signifies, in the NT, (a) “to show to
be right or righteous;” in the Passive Voice, to
be justified, Matthew 11:19 ; Luke 7:35 ; Romans
3:4 ; 1 Timothy 3:16 ; (b) “to declare to be
righteous, to pronounce righteous,” (1) by man,
concerning God, Luke 7:29 (see Romans 3:4 ,
above); concerning himself, Luke 10:29 ; 16:15 ;
(2) by God concerning men, who are declared to
be righteous before Him on certain conditions
laid down by Him.
Ideally the complete
fulfillment of the law of God would provide a
basis of “justification” in His sight, Romans
2:13. But no such case has occurred in mere
human experience, and therefore no one can be
“justified” on this ground, Romans 3:9-20 ;
Galatians 2:16 ; 3:10,11 ; 5:4 . From this
negative presentation in Romans 3 , the Apostle
proceeds to show that, consistently with God's
own righteous character, and with a view to its
manifestation, He is, through Christ, as “a
propitiation ... by (en,
'instrumental') His blood,” Romans 3:25 , RV,
“the Justifier of him that hath faith in Jesus”
(Romans 3:26 ), “justification’ being the legal
and formal acquittal from guilt by God as Judge,
the pronouncement of the sinner as righteous,
who believes on the Lord Jesus Christ. In Romans
3:24, “being justified’ is in the present
continuous tense, indicating the constant
process of “justification” in the succession of
those who believe and are “justified.” In Romans
5:1, “being justified” is in the aorist, or
point, tense, indicating the definite time at
which each person, upon the exercise of faith,
was justified. In Romans 8:1, “justification” is
presented as “no condemnation.” That
"justification" is in view here is confirmed by
the preceding chapters and by verse Romans 3:34.
In Romans 3:26, the word rendered “Justifier’ is
the present participle of the verb, lit.,
“justifying;” similarly in Romans 8:33 (where
the article is used), “God that justifieth,” is,
more lit., “God is the (One) justifying,” with
stress upon the word “God.”
“Justification” is
primarily and gratuitously by faith,
subsequently and evidentially by works. In
regard to “justification” by works, the
so-called contradiction between James and the
Apostle Paul is only apparent. There is harmony
in the different views of the subject. Paul has
in mind Abraham's attitude toward God, his
acceptance of God's word. This was a matter
known only to God. The Romans Epistle is
occupied with the effect of this Godward
attitude, not upon Abraham's character or
actions, but upon the contrast between faith and
the lack of it, namely, unbelief, cp. Romans
11:20. James (James 2:21-26 ) is occupied with
the contrast between faith that is real and
faith that is false, a faith barren and dead,
which is not faith at all.
Again, the two writers
have before them different epochs in Abraham's
life, Paul, the event recorded in Genesis 15,
James, that in Genesis 22. Contrast the words
“believed” in Genesis 15:6 and “obeyed” in
Genesis 22:18.
Further, the two
writers use the words “faith” and “works” in
somewhat different senses. With Paul, faith is
acceptance of God's word; with James, it is
acceptance of the truth of certain statements
about God, (James 2:19), which may fail to
affect one's conduct. Faith, as dealt with by
Paul, results in acceptance with God. i.e.,
“justification,” and is bound to manifest
itself. If not, as James says “Can that faith
save him?” (James 2:14). With Paul, works are
dead works; with James they are life works. The
works of which Paul speaks could be quite
independent of faith: those referred to by James
can be wrought only where faith is real, and
they will attest its reality.
So with righteousness,
or “justification:” Paul is occupied with a
right relationship with God, James, with right
conduct. Paul testifies that the ungodly can be
"justified" by faith, James that only the
right-doer is “justified.” See also under
RIGHTEOUS, RIGHTEOUSNESS. (5)
“For
therein is the righteousness of God revealed
from faith to faith: as it is written, the
just shall live by faith.” (Romans 1:17) The
essential meaning in Romans 1:17 is captured
by Augustus Toplady’s humility when he pens:
“Not the labors of my
hands,
Can fulfil thy law’s demands;
Could my zeal no languor know,
Could my tears forever flow,
All for sin could not atone;
Thou must save, and thou alone.” From
the hymn “Rock
of Ages”
by A. M. Toplady
Justification from
the Westminster
Confession of Faith Chapter 11:
I.
Those whom God effectually calls, He also freely
justifies;[1] not by infusing righteousness into
them, but by pardoning their sins, and by
accounting and accepting their persons as
righteous; not for anything wrought in them, or
done by them, but for Christ's sake alone; nor
by imputing faith itself, the act of believing,
or any other evangelical obedience to them, as
their righteousness; but by imputing the
obedience and satisfaction of Christ unto
them,[2] they receiving and resting on Him and
His righteousness by faith; which faith they
have not of themselves, it is the gift of
God.[3]
II.
Faith, thus receiving and resting on Christ and
His righteousness, is the alone instrument of
justification:[4] yet is it not alone in the
person justified, but is ever accompanied with
all other saving graces, and is no dead faith,
but works by love.[5]
III.
Christ, by His obedience and death, did fully
discharge the debt of all those that are thus
justified, and did make a proper, real and full
satisfaction to His Father's justice in their
behalf.[6] Yet, in as much as He was given by
the Father for them;[7] and His obedience and
satisfaction accepted in their stead;[8] and
both, freely, not for anything in them; their
justification is only of free grace;[9] that
both the exact justice, and rich grace of God
might be glorified in the justification of
sinners.[10]
IV.
God did, from all eternity, decree to justify
all the elect,[11] and Christ did, in the
fullness of time, die for their sins, and rise
again for their justification:[12] nevertheless,
they are not justified, until the Holy Spirit
does, in due time, actually apply Christ unto
them.[13]
V.
God does continue to forgive the sins of those
that are justified; [14] and although they can
never fall from the state of justification, [15]
yet they may, by their sins, fall under God's
fatherly displeasure, and not have the light of
His countenance restored unto them, until they
humble themselves, confess their sins, beg
pardon, and renew their faith and repentance.
[16]
VI.
The justification of believers under the Old
Testament was, in all these respects, one and
the same with the justification of believers
under the New Testament. [17] See
link for scriptural proofs below.
In Summary
From The
Christian Apologetics & Research
Ministry’s (CARM) Theological
Dictionary:
Justify,
Justification
“To be justified is to be
made righteous. It is a divine act where God
declares the sinner to be innocent of his
sins. It is not that the sinner is now
sinless, but that he is "declared" sinless.
This justification is based on the shed blood
of Jesus, “...having now been justified by His
blood...” (Romans 5:9). When God sees the
Christian, He sees him through the sacrifice
of Jesus and “sees” him without sin. This
declaration of innocence is not without cost
for it required the satisfaction of God's Law,
“...without shedding of blood there is no
forgiveness” (Hebrews 9:22). By the sacrifice
of Jesus, in the “one act of righteousness
there resulted justification of life to all
men” (Romans 5:18, NASB). In justification,
the justice of God fell upon Himself--Jesus.
We receive mercy--we are not judged according
to our sins. And grace is shed upon us--we
receive eternal life. This justification is a
gift of grace (Romans 3:24), by faith (Romans
3:28) because Jesus bore our guilt (Isaiah
53:12).”
Closing comments:
The goal of
this study is to help us magnify the Lord God
for his marvelous grace that made us children
of God through no merit of our own. It is my
prayer that this goal has been attained. While
we were yet sinners and his enemies, Christ
died for us!
“But God
commendeth his love toward us, in that, while
we were yet sinners, Christ died for us.”
(Romans 5:8)
Nothing in
us caused or merited this supreme act of love
on God’s part!
“Study to
shew thyself approved unto God, a workman that
needeth not to be ashamed, rightly dividing
the word of truth.” (2 Timothy 2:15)
Notes:
1.Roland Bainton, Here I
Stand; A Life of Martin Luther,
(Peabody, Massachusetts, Hendrickson), 1950,
p. 48.
2.Jack Kettler, The
Religion That Started in a Hat,
(Maitland, Florida, MCP Books, 2017), pp.
151-152.
3.Ibid., pp. 55-56
4.William Hendriksen, New
Testament Commentary, Philippians,
(Grand Rapids, Michigan, Baker Book House,
1984), pp. 164-167.
5.W. E. Vine, An
Expository Dictionary of New Testament Words,
(Iowa Falls, Iowa, Riverside Book and Bible
House), pp. 614-616.
“Not by
works of righteousness which we have done, but
according to his mercy he saved us, by the
washing of regeneration, and renewing of the
Holy Ghost.” (Titus 3:5)
“To God
only wise, be glory through Jesus Christ
forever. Amen.” (Romans 16:27) and “heirs
according to the promise.” (Galatians 3:28,
29)
Mr. Kettler
has previously published articles in the Chalcedon
Report and Contra
Mundum. He and his wife Marea attend the
Westminster, CO, RPCNA Church. Mr. Kettler is
the author of the book defending the Reformed
Faith against attacks, titled: The
Religion That Started in a Hat.
Available at:
www.TheReligionThatStartedInAHat.com
For more study:
Scriptural
proofs for Chapter 11 of the
Westminster
Confession
of Faith:
http://www.reformed.org/documents/wcf_with_proofs/
* For a
great source of theological definitions go to
Rebecca writes at Rebecca Writes:
http://www.rebecca-writes.com/theological-terms-in-ao/