This [doctrine of justification by faith alone] must be handled with the greater care and accuracy as this saving doctrine is of the greatest importance in religion. It is called by Luther “the article of a standing or a falling church.” By other Christians, it is termed the characteristic and basis of Christianity—not without reason—the principal rampart of the Christian religion. This being adulterated or subverted, it is impossible to retain purity of doctrine in other places. Hence Satan in every way has endeavored to corrupt this doctrine in all ages, as has been done especially in the papacy.
-Francis Turretin, "Institutes of Elenctic Theology," 2:633. (Quoted by Morecraft in "Authentic Christianity," vol. 2, p. 954.)
Showing posts with label Importance of Justification. Show all posts
Showing posts with label Importance of Justification. Show all posts
Tuesday, August 3, 2010
Tuesday, February 23, 2010
James Buchanan: Justifying righteousness comes from imputation of Christ's perfect righteousness, not progressive infusions of righteousness
"This righteousness--being the merit of a work and not a mere quality of character--may become ours by being imputed to us, but cannot be communicated by being infused; and must ever continue to belong primarily and, in one important respect, exclusively to Him by whom alone that work was accomplished.
... "For the merit of one can never, in any case, become available for the benefit of others, except when it is imputed to them. It cannot, from the very nature of the case, become theirs by infusion. The merit of one may be reckoned or put down to the account of another; but how can the merit of any work be infused, as a personal property, as holiness may unquestionably be?
... "Most of the leading errors on the subject of Justification may be traced to obscure or defective views in regard to the nature or import of imputation, and have arisen from supposing either that it consists in the infusion of moral qualities, in which case Justification is confounded with Sanctification; or that, in so far as imputation may be distinguished from such infusion, it is founded, at least, on the moral qualities which thus become inherent, in which case Justification has for its immediate ground a personal and not a vicarious righteousness. … while the righteousness of Christ, considered as the merit of His Mediatorial work, may become ours by being imputed to us, it is not communicated as an inherent habit or quality might be … The whole merit is His; the gracious imputation of it only is ours.”
(Dr. James Buchanan, "The Immediate and Only Ground of Justification: The Imputed Righteousness of Christ")
... "For the merit of one can never, in any case, become available for the benefit of others, except when it is imputed to them. It cannot, from the very nature of the case, become theirs by infusion. The merit of one may be reckoned or put down to the account of another; but how can the merit of any work be infused, as a personal property, as holiness may unquestionably be?
... "Most of the leading errors on the subject of Justification may be traced to obscure or defective views in regard to the nature or import of imputation, and have arisen from supposing either that it consists in the infusion of moral qualities, in which case Justification is confounded with Sanctification; or that, in so far as imputation may be distinguished from such infusion, it is founded, at least, on the moral qualities which thus become inherent, in which case Justification has for its immediate ground a personal and not a vicarious righteousness. … while the righteousness of Christ, considered as the merit of His Mediatorial work, may become ours by being imputed to us, it is not communicated as an inherent habit or quality might be … The whole merit is His; the gracious imputation of it only is ours.”
(Dr. James Buchanan, "The Immediate and Only Ground of Justification: The Imputed Righteousness of Christ")
Tuesday, January 26, 2010
Excerpts from "Justification," by A.A. Hodge
The obedience which the law demands is called righteousness; and those who render that obedience are called righteous. To ascribe righteousness to anyone, or to pronounce him righteous, is the scriptural meaning of the word 'to justify.' The word never means, to make good in a moral sense, but always to pronounce just or righteous. Thus God says, 'I will not justify the wicked'(Ex.23.7). Judges are commanded to justify the righteous and to condemn the wicked (Deut. 25.1). Woe is pronounced on those who 'justify the wicked for reward' (Isa. 5.23). In the New Testament it is said, 'By the deeds of the law there shall no flesh be justified in his sight' (Rom. 3.20) 'It is God that justifieth, Who is he that condemneth?' (Rom. 8.33,34). There is scarcely a word in the Bible the meaning of which is less open to doubt. There is no passage in the New Testament in which it is used out of its ordinary and obvious sense. When God justifies a man, he declares him to be righteous. To justify never means to render one holy. It is said to be sinful to justify the wicked; but it could never be sinful to render the wicked holy. And as the law demands righteousness, to impute or ascribe righteousness to anyone, is, in scriptural language, to justify. To make (or constitute) righteous, is another equivalent form of expression. Hence, to be righteous before God, and to be justified, mean the same thing: as in the following passage: ' Not the hearers of the law are just before God, but the doers of the law shall be justified.'(Rom. 2.13) The attentive, and especially the anxious reader of the Bible cannot fail to observe, that these various expressions, to be righteous in the sight of God, to impute righteousness, to constitute righteous, to justify, and others of similar import, are so interchanged as to explain each other, and to make it clear that to justify a man is to ascribe or impute to him righteousness. The great question then is, How is this righteousness to be obtained? We have reason to be thankful that the answer which the Bible gives to this question is so perfectly plain.
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If the law was satisfied by an imperfect obedience, or by a routine of external duties, or by any service which men are competent to render, then indeed justification would be by works. But since it demands perfect obedience, justification by works is, for sinners, absolutely impossible. It is thus the apostle reasons, 'As many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them (Gal.3.10). As the law pronounces its curse upon every man who continues not to do all that it commands, and as no man can pretend to this perfect obedience, it follows that all who look to the law for justification must be condemned. To the same effect, in a following verse, he says, 'The law is not of faith: but, The man that doeth them shall live in them.' That is, the law is not satisfied by any single grace, or imperfect obedience. It knows, and can know no other ground of justification than complete compliance with its demands. Hence, in the same chapter, Paul says, ' If there had been a law given which could have given life, verily righteousness should have been by the law.' Could the law pronounce righteous, and thus give a title to the promised life to those who had broken its commands, there would have been no necessity of any other provision for the salvation of men; but as the law cannot thus lower its demands, justification by the law is impossible. The same truth is taught in a different form, when it is said, 'If righteousness come by the law, then Christ is dead in vain (Gal. 2.21). There would have been no necessity for the death of Christ, if it had been possible to satisfy the law by the imperfect obedience which we can render. Paul therefore warns all those who look to works for justification, that they are debtors to do the whole law (Gal. 5.3). It knows no compromise; it cannot demand less than what is right, and perfect obedience is right, and therefore its only language is as before, ' Cursed is every one that continueth not in all things which are written in the book of the law to do them' (Gal. 3.10); and, 'The man which doeth those things shall live by them' (Rom. 10.5). Every man, therefore, who expects justification by works, must see to it, not that he is better than other men, or that he is very exact and does many things, or that he fasts twice in the week, and gives tithes of all he possesses, but that he is SINLESS.
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Paul assumes that God demands perfect conformity to his will, that his wrath is revealed against all ungodliness and unrighteousness of men. With him, therefore, it is enough that men have sinned, to prove that they cannot be justified by works. It is not a question of degrees, more or less, for as to this point there is no difference, since ' all have sinned, and come short of the glory of God' (Rom. 3.23).
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No human law is administered as men seem to hope the law of God will be. He who steals or murders, though it be but once, though he confesses and repents, though he does any number of acts of charity, is not less a thief or murderer. The law cannot take cognizance of his repentance and reformation. If he steals or murders, the law condemns him. Justification by the law is for him impossible. The law of God extends to the most secret exercises of the heart. It condemns whatever is in its nature evil. If a man violate this perfect rule of right, there is an end of justification by the law; he has failed to comply with its conditions; and the law can only condemn him. To justify him, would be to say that he had not transgressed. Men, however, think that they are not to be dealt with on the principles of strict law. Here is their fatal mistake. It is here that they are in most direct conflict with the Scriptures, which proceed upon the uniform assumption of our subjection to the law. Under the government of God, strict law is nothing but perfect excellence; it is the steady exercise of moral rectitude. Even conscience, when duly enlightened and roused, is as strict as the law of God. It refuses to be appeased by repentance, reformation, or penance. It enforces every command and every denunciation of our Supreme Ruler, and teaches, as plainly as do the Scriptures themselves, that justification by an imperfect obedience is impossible. As conscience, however, is fallible, no reliance on this subject is placed on her testimony. The appeal is to the word of God, which clearly teaches that it is impossible a sinner can be justified by works, because the law demands perfect obedience.
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It need hardly be remarked, that, in this view, the whole Scriptures, from the beginning to the end, are crowded with condemnations of the doctrine of justification by works. Every penitent confession, every appeal to God's mercy, is a renunciation of all personal merit, a declaration that the penitent's hope was not founded on anything in himself. Such confessions and appeals are indeed often made by those who still rely upon their good works, or inherent righteousness, for acceptance with God. This, however, does not invalidate the apostle's argument. It only shows that such persons have a different view of what is necessary for justification, from that entertained by the apostle. They suppose that the demands of the law are so low, that although they are sinners and need to be forgiven, they can still do what the law demands. Whereas, Paul proceeds on the assumption that the law requires perfect obedience, and therefore every confession of sin, or appeal for mercy, involves a renunciation of justification by the law.
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The two methods of acceptance with God, the one by works, the other by a propitiation for sin, are incompatible. And as the ancient Scriptures teach the latter method, they repudiate the former. But they moreover, in express terms, assert, that 'the just shall live by faith.' And the law knows nothing of faith; its language is, 'The man that doeth them shall live in them' (Gal. 3:11,12). The law knows nothing of anything but obedience as the ground of acceptance. If the Scriptures say we are accepted through faith, they thereby say that we are not accepted on the ground of obedience.
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He assumes that the law demands perfect obedience, and as no man can render that obedience, he infers that no man can be justified by the law. He does not argue, that because the law is spiritual, it cannot be satisfied by mere ceremonies, or by works flowing from an impure motive. He nowhere says, that though we cannot be justified by external rites, or by works having the mere form of goodness, we are justified by our sincere, though imperfect, obedience. On the contrary, he constantly teaches, that since we are sinners, and since the law condemns all sin, it condemns us, and justification by the law is, therefore, impossible. This argument he applies to the Jews and the Gentiles without distinction, to the whole world, whether they knew anything of the Jewish Scriptures or not. It was the moral law, the law which he pronounced holy, just, and good, which says, 'Thou shalt not covet'; it is this law, however revealed, whether in the writings of Moses, or in the human heart, of which he constantly asserts that it cannot give life, or teach the way of acceptance with God.
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All the inward excellence of the Christian and the fruit of the Spirit are the consequences, and not the causes of his reconciliation and acceptance with God. They are the robe of beauty, the white garment, with which Christ arrays those who come to him poor, and blind, and naked. It is, then, the plain doctrine of the word of God, that our justification is not founded upon our own obedience to the law. Nothing done by us or wrought in us can for a moment stand the test of a rule of righteousness, which pronounces a curse upon all those who continue not in all things written in the book of the law to do them.
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WE have thus seen that the Scriptures teach, first, That all men are naturally under the law as prescribing the terms of their acceptance with God; and, secondly, That no obedience which sinners can render is sufficient to satisfy the demands of that law. It follows, then, that unless we are freed from the law, not as a rule of duty, but as prescribing the conditions of acceptance with God, justification is for us impossible.
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It was to the law, as revealed in the books of Moses, that the fickle Galatians were disposed to look for justification. Their apostasy, however, consisted in going back to the law, no matter in what form revealed--to works, no matter of what kind, as the ground of justification. The apostle's arguments and denunciations, therefore, are so framed as to apply to the adoption of any form of legal obedience, instead of the work of Christ, as the ground of our confidence towards God. To suppose that all he says relates exclusively to a relapse into Judaism, is to suppose that we Gentiles have no part in the redemption of Christ. If it was only from the bondage of the Jewish economy that he redeemed his people, then those who were never subject to that bondage have no interest in his work. And of course Paul was strangely infatuated in preaching Christ crucified to the Gentiles. We find, however, that what he taught in the Epistle to the Galatians, in special reference to the law of Moses he teaches in the Epistle to the Romans in reference to that law which is holy, just, and good, and which condemns the most secret sins of the heart.
The nature of the apostle's doctrine is, if possible, even more clear from the manner in which he vindicates it, than from his direct assertions. 'What then?' he asks,'shall we sin, because we are not under the law, but under grace? God forbid' (Rom. 6.15). Had Paul taught that we are freed from the ceremonial in order to be subject to the moral law, there could have been no room for such an objection. But if he taught that the moral law itself could not give life, that we must be freed from its demands as the condition of acceptance with God, then, indeed, to the wise of this world, it might seem that he was loosing the bands of moral obligation, and opening the door to the greatest licentiousness. Hence the frequency and earnestness with which he repels the objection, and shows that, so far from legal bondage being necessary to holiness, it must cease before holiness can exist; that it is not until the curse of the law is removed, and the soul reconciled to God, that holy affections rise in the heart, and the fruits of holiness appear in the life, 'Do we then make void the law through faith? God forbid: yea, we establish the law' (Rom. 2.31).
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It is not by the abrogation of the law, either as to its precepts or penalty; it is not by lowering its demands, and accommodating them to the altered capacities or inclinations of men. We have seen how constantly the apostle teaches that the law still demands perfect obedience, and that they are debtors to do the whole law who seek justification at its hands. He no less clearly teaches, that death is as much the wages of sin in our case, as it was in that of Adam. If it is neither by abrogation nor relaxation that we are freed from the demands of the law, how has this deliverance been effected! By the mystery of vicarious obedience and suffering. This is the gospel of the grace of God. This is what was a scandal to the Jews, and foolishness to the Greeks; but, to those that are called, the power of God and the wisdom of God (1 Cor. 1.23, 24).
The Scriptures teach us that the Son of God, the brightness of the Father's glory, and the express image of his person, who thought it not robbery to be equal with God, became flesh, and subjected himself to the very law to which we were bound; that he perfectly obeyed that law, and suffered its penalty, and thus, by satisfying its demands, delivered us from its bondage, and introduced us into the glorious liberty of the sons of God. It is thus that the doctrine of redemption is presented in the Scriptures. 'God,' says the apostle, 'sent forth his Son, made of a woman, made under the law, to redeem them that were under the law' (Gal. 4.4-5). Being made under the law, we know that he obeyed it perfectly, and brought in everlasting righteousness, and is therefore declared to be 'the Lord our righteousness,'(Jer. 23.6) since, by his obedience, many are constituted righteous (Rom. 5.19). He, therefore, is said to be made righteousness unto us (1 Cor. 1.30). And those who are in him are said to be righteous before God, not having their own righteousness, but that which is through the faith of Christ (Phil. 3.9).
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The prophet says, 'The Lord hath laid on him the iniquity of us all.--My righteous servant shall justify many; for he shall bear their iniquities.--He was numbered with the transgressors; and he bare the sin of many' (Isa. 53.6, 11, 122). Language more explicit could not be used. This whole chapter is designed to teach one great truth, that our sins were to be laid on the Messiah, that we might be freed from the punishment which we deserved. It is therefore said, 'He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him.--For the transgression of my people was he stricken.' In the New Testament, the same doctrine is taught in the same terms. 'Who his own self bare our sins in his own body on the tree' (1 Pet. 2.24). 'Christ was once offered to bear the sins of many' (Heb. 9.28). 'Ye know that he was manifested to take away' (to bare) 'our sins' (1 Jn. 3.5). According to all these representations, Christ saves us from the punishment due to our sins, by bearing the curse of the law in OUR stead.
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The nature of these offerings [in the Older Testament] is further obvious from the effects attributed to them. They were commanded in order to make atonement, to propitiate, to make reconciliation, to secure the forgiveness of sins. And this effect they actually secured. In the case of every Jewish offender, some penalty connected with the theocratical constitution under which he lived, was removed by the presentation and acceptance of the appointed sacrifice. This was all the effect, in the way of securing pardon, that the blood of bulls and of goats could produce. Their efficacy was confined to the purifying of the flesh, and to securing, for those who offered them, the advantages of the external theocracy. Besides, however, this efficacy, which, by Divine appointment, belonged to them considered in themselves, they were intended to prefigure and predict the true atoning sacrifice which was to be offered when the fulness of time should come. Nothing, however, can more clearly illustrate the scriptural doctrine of sacrifices, than the expressions employed by the sacred writers to convey the same idea as that intended by the term sin offering. Thus, all that Isaiah taught by saying of the Messiah that the chastisement of our peace was upon him; that with his stripes we are healed; that he was stricken for the transgression of the people; that on him was laid the iniquity of us all, and that he bore the sins of many, he taught by saying, 'he made his soul an offering for sin.' And in the Epistle to the Hebrews it is said, He 'was once offered' (as a sacrifice) 'to bear the sins of many' (Heb. 9.28). The same idea, therefore, is expressed by saying, either he bore our sins, or he was made an offering for sin. But to bear the sins of anyone, means to bear the punishment of those sins; and, therefore, to be a sin offering conveys the same meaning.
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In all the forms of expression mentioned--Christ was made a curse for us; he was made sin for us; he bore our sins, he was made a sin offering--there is the idea of substitution. Christ took our place, he suffered in our stead, he acted as our representative. But as the act of a substitute is in effect the act of the principal, all that Christ did and suffered in that character, every believer is regarded as having done and suffered. The attentive and pious reader of the Bible will recognize this idea in some of the most common forms of scriptural expression. Believers are those who are in Christ. This is their great distinction and most familiar designation. They are so united to him, that what he did in their behalf they are declared to have done. When he died, they died; when he rose, they rose; as he lives, they shall live also. The passages in which believers are said to have died in Christ are very numerous. 'If one died for all,' says the apostle, 'then all died' (not, 'were dead') (2 Cor. 5.14). He that died (with Christ) is justified from sin, that is, freed from its condemnation and power; and if we died with Christ, we believe, that we shall live with him (Rom. 6. 7, 8). As a woman is freed by death from her husband, so believers are freed from the law by the body (the death) of Christ, because his death is in effect their death (Rom. 7.4). And in the following verse, he says, having died (in Christ), we are freed from the law. Every believer, therefore, may say with Paul, I was crucified with Christ (Gal. 2.20). In like manner, the resurrection of Christ secures both the spiritual life and future resurrection of all his people. If we have been united to him in his death, we shall be in his resurrection, if we died with him, we shall live with him (Rom.6.5, 8). 'God,' says the apostle, 'hath quickened us together with Christ; and hath raised us up together, and made us sit together in heavenly places in Christ Jesus' (Eph.2.4-6). That is, God hath quickened, raised, and exalted us together with Christ. It is on this ground, also, that Paul says that Christ rose as the firstfruits of the dead; not merely the first in order, but the earnest and security of the resurrection of his people. 'For as in Adam all die, even so in Christ shall all be made alive' (1 Cor. 15.20, 22). As our union with Adam secures our death, union with Christ secures our resurrection. Adam is a type of him that was to come--that is, Christ, inasmuch as the relation in which Adam stood to the whole race, is analogous to that in which Christ stands to his own people. As Adam was our natural head, the poison of sin flows in all our veins. As Christ is our spiritual Head, eternal life which is in him, descends to all his members. It is not they that live, but Christ that liveth in them (Gal. 2.20). This doctrine of the representative and vital union of Christ and believers pervades the New Testament. It is the source of the humility, the joy, the confidence which the sacred writers so often express. In themselves they were nothing, and deserved nothing, but in Him they possessed all things. Hence, they counted all things but loss that they might be found in Him. Hence, they determined to know nothing, to preach nothing, to glory in nothing, but Christ and him crucified.
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'The blood of Jesus Christ cleanseth us from all sin' (1 Jn. 1.7). 'We have redemption through his blood' (Eph. 1.7). He has 'made peace through the blood of his cross' (Col. 1.20). 'Being now justified by his blood' (Rom. 5.9). Ye 'are made nigh by the blood of Christ' (Eph. 2.13). 'Ye are come--to the blood of sprinkling' (Heb. 12.22, 24). 'Elect--unto obedience and sprinkling of the blood of Jesus Christ' (1 Pet. 1.2). 'Unto him that loved us, and washed us from our sins in his own blood' (Rev. 1.5). 'He hath redeemed us unto God by his blood' (Rev. 5.9) 'This cup,' said the Son of God himself, 'is the new testament in my blood, which is shed for many for the remission of sins' (Mt. 26.28). The sacrificial character of the death of Christ is taught in all these passages. Blood was the means of atonement, and without the shedding of blood there was no remission; and, therefore, when our salvation is so often ascribed to the blood of the Savior, it is declared that he died as a propitiation for our sins.
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Seeing, then, that we owe everything to the expiatory sufferings of the blessed Savior, we cease to wonder that the cross is rendered so prominent in the exhibition of the plan of salvation. We are not surprised at Paul's anxiety lest the cross of Christ should be made of none effect; or that he should call the preaching of the gospel the preaching of the cross; or that he should preach Christ crucified, both to Jews and Creeks, as the wisdom of God and the power of Cod; or that he should determine to glory in nothing save in the cross of Christ.
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It was predicted, long before his advent, that the Messiah was to be a Priest. 'Thou art a priest for ever after the order of Melchizedek,' was the declaration of the Holy Spirit by the mouth of David (Ps. 110.4). Zechariah predicted that he should sit as 'a priest upon his throne (Zech. 6.13). The apostle defines a priest to be a man 'ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins (Heb. 5.1). Jesus Christ is the only real Priest in the universe. All others were either pretenders, or the shadow of the great High priest of our profession. For this office he had every necessary qualification. He was a man. 'For inasmuch as the children were partakers of flesh and blood, he also took part of the same, in order that he might be a merciful and faithful High Priest; one who can be touched with a sense of our infirmities, seeing that was tempted in all points like as we are, yet without sin.' He was sinless. 'For such a High Priest became us, who was holy, harmless, and separate from sinners.' He was the Son of God. The law made men having infirmity, priests. But God declared his Son to be a Priest, who is consecrated for evermore (Heb. 7.28). The sense in which Christ is declared to be the Son of God, is explained in the first chapter of the Epistle to the Hebrews. It is there said, that he is the express image of God; that he upholds all things by the word of his power; that all the angels are commanded to worship him; that his throne is an everlasting throne; that in the beginning he laid the foundations of the earth; that he is from everlasting and that his years fail not. It is from the dignity of his person, as possessing this Divine nature, that the apostle deduces the efficacy of his sacrifice (Heb. 9.14), the perpetuity of his priesthood (Heb. 7.16), and his ability to save to the uttermost all who come unto God by him (Heb. 7.25). He was duly constituted a Priest. He glorified not himself to be made a High Priest; but he that said unto him, 'Thou art my Son,' said also, 'Thou art a Priest for ever.' He is the only real Priest, and therefore his advent superseded all others, and put an immediate end to all their lawful ministrations, by abolishing the typical dispensation with which they were connected. For the priesthood being changed, there was of necessity a change of the law. There was a disannulling of the former commandment for the weakness and unprofitableness thereof, and there was the introduction of a better hope (Heb. 7.12, 18, 19). He has an appropriate offering to present. As every high priest is appointed to offer sacrifices, it was necessary that this man should have somewhat to offer. This sacrifice was not the blood of goats or of calves, but his own blood; it was himself he offered unto God, to purge our conscience from dead works (Heb. 9.12, 14). He has 'put away sin by the sacrifice of himself,' which was accomplished when he was 'once offered to bear the sin of many (Heb. 9.26, 28). He has passed into the heavens. As the high priest was required to enter into the most holy place with the blood of atonement, so Christ has entered not into the holy places made with hands, 'but into heaven itself, now to appear in the presence of God for us, (Heb. 9.24) and where 'he ever lives to make intercession for us (Heb. 7.25).
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In scriptural language, condemnation is a sentence of death pronounced upon sin; justification is a sentence of life pronounced upon righteousness. As this righteousness is not our own, as we are sinners, ungodly, without works, it must be the righteousness of another, even of Him who is our righteousness. Hence we find so constantly the distinction between our own righteousness and that which God gives. The Jews, the apostle says, being ignorant of God's righteousness, and going about to establish their own righteousness, would not submit themselves unto the righteousness of God (Rom. 10.3). This was the rock on which they split. They knew that justification required a righteousness; they insisted on urging their own, imperfect as it was, and would not accept of that which God had provided in the merits of his Son, who is the end of the law for righteousness to everyone that believes. The same idea is presented in Rom. ix. 30-32, where Paul sums up the case of the rejection of the Jews and the acceptance of believers. The Gentiles have attained righteousness, even the righteousness which is of faith. But Israel hath not attained it. Why? Because they sought it not by faith, but as it were by the works of the law. The Jews would not receive and confide in the righteousness which God had provided, but endeavored, by works, to prepare a righteousness of their own. This was the cause of their ruin. In direct contrast to the course pursued by the majority of his kinsmen, we find Paul renouncing all dependence upon his own righteousness, and thankfully receiving that which God had provided; though he had every advantage and every temptation to trust in himself, that any man could have; for he was one of the favored people of God, circumcised on the eighth day, and touching the righteousness which is in the law, blameless; yet all these things he counted but loss, that he might win Christ, and be found in him, not having his own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith (Phil. 3.4-9). Here the two righteousness are brought distinctly into view. The one was his own, consisting in obedience to the law; this Paul rejects as inadequate, and unworthy of acceptance. The other is of God, and received by faith; this Paul accepts and glories in as all-sufficient and as alone sufficient. This is the righteousness which the apostle says God imputes to those without works. Hence it is called a gift, a free gift, a gift by grace, and believers are described as those who receive this gift of righteousness (Rom. 5.17). Hence we are never said to be justified by anything done by us or wrought in us, but by what Christ has done for us. We are justified through the redemption that is in him (Rom. 3.24). We are justified by his blood (Rom. 5.9) We are justified by his obedience (Rom. 5.19). We are justified by him from all things (Acts 13.39). He is our righteousness (1 Cor. 1.30). We are made the righteousness of God in him (2 Cor. 5.21). We are justified in his name (1 Cor. 6.11). There is no condemnation to those who are in him (Rom. 8.1) Justification is, therefore, by faith in Christ, because faith is receiving and trusting to him as our Savior, as having done all that is required to secure our acceptance before God.
It is thus, then, the Scriptures answer the question, How can a man be just with God? When the soul is burdened with a sense of sin, when it sees how reasonable and holy is that law which demands perfect obedience, and which threatens death as the penalty of transgression, when it feels the absolute impossibility of ever satisfying these just demands by its own obedience and sufferings, it is then that the revelation of Jesus Christ as our righteousness is felt to be the wisdom and power of God unto salvation. Destitute of all righteousness in ourselves, we have our righteousness in him. What we could not do, he has done for us, The righteousness, therefore, on the ground of which the sentence of justification is passed upon the believing sinner, is not his own, but that of Jesus Christ.
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They [sacred writers] declare it [the doctrine of justification] to be in the highest degree honorable to God, and beneficial to man. They assert that it is so arranged as to display the wisdom, justice, holiness, and love of God, while it secures the pardon, peace, and holiness of men. If it failed in either of these objects; if it were not suited to the Divine character, or to our nature and necessities, it could not answer the end for which it was designed.
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Some men strangely imagine that the death of Christ procured for us the love of God; whereas it was the effect and not the cause of that love. Christ did not die that God might love us; but he died because God loved us. 'God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.' (Rom. 5.8). He 'so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life' (Jn. 3.16). 'In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins' (1 Jn. 4.9-10).
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It cannot fail to occur to every reader, that unless he sincerely rejoices in this feature of the plan of redemption, unless he is glad that the whole glory of his salvation belongs to God, his heart cannot be in accordance with the gospel. If he believes that the ground of his acceptance is in himself, or even wishes that it were so, he is not prepared to join in those grateful songs of acknowledgment to Him, who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace, which it is the delight of the redeemed to offer unto him that loved them and gave himself for them. It is most obvious, that the sacred writers are abundant in the confession of their unworthiness in the sight of God. They acknowledged that they were unworthy absolutely, and unworthy comparatively. It was of grace that any man was saved; and it was of grace that they were saved rather than others. It is, therefore, all of grace, that God may be exalted and glorified in all them that believe.
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The Scriptures, however, represent this great doctrine as not less suited to meet the necessities of man, than it is to promote the glory of God. If it exalts God, it humbles man. If it renders it manifest that he is a Being of infinite holiness, justice, and love, it makes us feel that we are destitute of all merit, nay, are most ill-deserving; that we are without strength; that our salvation is an undeserved favor. As nothing is more true than the guilt and helplessness of men, no plan of redemption which does not recognize these facts, could ever be in harmony with our inward experience, or command the full acquiescence of the penitent soul.
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So long as men are under the condemnation of the law, and feel themselves bound by its demands of obedience as the condition and ground of their acceptance with God, they do and must feel that he is unreconciled, that his perfections are arrayed against them. Their whole object is to propitiate him by means which they know to be inadequate. Their spirit is servile, their religion a bondage, their God is a hard Master. To men in such a state, true love, true obedience, and real peace are alike impossible. But when they are brought to see that God, through his infinite love, has set forth Jesus Christ as a propitiation for our sins, that he might be just, and yet justify those that believe; that it is not by works of righteousness which we have done, but according to his mercy he saves us--they are emancipated from their former bondage and made the sons of God. God is no longer a hard Master, but a kind Father. Obedience is no longer a task to be done for a reward; it is the joyful expression of filial love. The whole relation of the soul to God is changed, and all our feelings and conduct change with it. Though we have no works to perform in order to justification, we have everything to do in order to manifest our gratitude and love. 'Do we then make void the law through faith! God forbid: yea, we establish the law' (Rom. 3.31). There is no such thing as real, acceptable obedience, until we are thus delivered from the bondage of the law as the rule of justification, and are reconciled to God by the death of his Son. Till then we are slaves and enemies, and have the feelings of slaves. When we have accepted the terms of reconciliation, we are the sons of God, and have the feelings of sons.
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If the law was satisfied by an imperfect obedience, or by a routine of external duties, or by any service which men are competent to render, then indeed justification would be by works. But since it demands perfect obedience, justification by works is, for sinners, absolutely impossible. It is thus the apostle reasons, 'As many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them (Gal.3.10). As the law pronounces its curse upon every man who continues not to do all that it commands, and as no man can pretend to this perfect obedience, it follows that all who look to the law for justification must be condemned. To the same effect, in a following verse, he says, 'The law is not of faith: but, The man that doeth them shall live in them.' That is, the law is not satisfied by any single grace, or imperfect obedience. It knows, and can know no other ground of justification than complete compliance with its demands. Hence, in the same chapter, Paul says, ' If there had been a law given which could have given life, verily righteousness should have been by the law.' Could the law pronounce righteous, and thus give a title to the promised life to those who had broken its commands, there would have been no necessity of any other provision for the salvation of men; but as the law cannot thus lower its demands, justification by the law is impossible. The same truth is taught in a different form, when it is said, 'If righteousness come by the law, then Christ is dead in vain (Gal. 2.21). There would have been no necessity for the death of Christ, if it had been possible to satisfy the law by the imperfect obedience which we can render. Paul therefore warns all those who look to works for justification, that they are debtors to do the whole law (Gal. 5.3). It knows no compromise; it cannot demand less than what is right, and perfect obedience is right, and therefore its only language is as before, ' Cursed is every one that continueth not in all things which are written in the book of the law to do them' (Gal. 3.10); and, 'The man which doeth those things shall live by them' (Rom. 10.5). Every man, therefore, who expects justification by works, must see to it, not that he is better than other men, or that he is very exact and does many things, or that he fasts twice in the week, and gives tithes of all he possesses, but that he is SINLESS.
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Paul assumes that God demands perfect conformity to his will, that his wrath is revealed against all ungodliness and unrighteousness of men. With him, therefore, it is enough that men have sinned, to prove that they cannot be justified by works. It is not a question of degrees, more or less, for as to this point there is no difference, since ' all have sinned, and come short of the glory of God' (Rom. 3.23).
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No human law is administered as men seem to hope the law of God will be. He who steals or murders, though it be but once, though he confesses and repents, though he does any number of acts of charity, is not less a thief or murderer. The law cannot take cognizance of his repentance and reformation. If he steals or murders, the law condemns him. Justification by the law is for him impossible. The law of God extends to the most secret exercises of the heart. It condemns whatever is in its nature evil. If a man violate this perfect rule of right, there is an end of justification by the law; he has failed to comply with its conditions; and the law can only condemn him. To justify him, would be to say that he had not transgressed. Men, however, think that they are not to be dealt with on the principles of strict law. Here is their fatal mistake. It is here that they are in most direct conflict with the Scriptures, which proceed upon the uniform assumption of our subjection to the law. Under the government of God, strict law is nothing but perfect excellence; it is the steady exercise of moral rectitude. Even conscience, when duly enlightened and roused, is as strict as the law of God. It refuses to be appeased by repentance, reformation, or penance. It enforces every command and every denunciation of our Supreme Ruler, and teaches, as plainly as do the Scriptures themselves, that justification by an imperfect obedience is impossible. As conscience, however, is fallible, no reliance on this subject is placed on her testimony. The appeal is to the word of God, which clearly teaches that it is impossible a sinner can be justified by works, because the law demands perfect obedience.
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It need hardly be remarked, that, in this view, the whole Scriptures, from the beginning to the end, are crowded with condemnations of the doctrine of justification by works. Every penitent confession, every appeal to God's mercy, is a renunciation of all personal merit, a declaration that the penitent's hope was not founded on anything in himself. Such confessions and appeals are indeed often made by those who still rely upon their good works, or inherent righteousness, for acceptance with God. This, however, does not invalidate the apostle's argument. It only shows that such persons have a different view of what is necessary for justification, from that entertained by the apostle. They suppose that the demands of the law are so low, that although they are sinners and need to be forgiven, they can still do what the law demands. Whereas, Paul proceeds on the assumption that the law requires perfect obedience, and therefore every confession of sin, or appeal for mercy, involves a renunciation of justification by the law.
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The two methods of acceptance with God, the one by works, the other by a propitiation for sin, are incompatible. And as the ancient Scriptures teach the latter method, they repudiate the former. But they moreover, in express terms, assert, that 'the just shall live by faith.' And the law knows nothing of faith; its language is, 'The man that doeth them shall live in them' (Gal. 3:11,12). The law knows nothing of anything but obedience as the ground of acceptance. If the Scriptures say we are accepted through faith, they thereby say that we are not accepted on the ground of obedience.
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He assumes that the law demands perfect obedience, and as no man can render that obedience, he infers that no man can be justified by the law. He does not argue, that because the law is spiritual, it cannot be satisfied by mere ceremonies, or by works flowing from an impure motive. He nowhere says, that though we cannot be justified by external rites, or by works having the mere form of goodness, we are justified by our sincere, though imperfect, obedience. On the contrary, he constantly teaches, that since we are sinners, and since the law condemns all sin, it condemns us, and justification by the law is, therefore, impossible. This argument he applies to the Jews and the Gentiles without distinction, to the whole world, whether they knew anything of the Jewish Scriptures or not. It was the moral law, the law which he pronounced holy, just, and good, which says, 'Thou shalt not covet'; it is this law, however revealed, whether in the writings of Moses, or in the human heart, of which he constantly asserts that it cannot give life, or teach the way of acceptance with God.
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All the inward excellence of the Christian and the fruit of the Spirit are the consequences, and not the causes of his reconciliation and acceptance with God. They are the robe of beauty, the white garment, with which Christ arrays those who come to him poor, and blind, and naked. It is, then, the plain doctrine of the word of God, that our justification is not founded upon our own obedience to the law. Nothing done by us or wrought in us can for a moment stand the test of a rule of righteousness, which pronounces a curse upon all those who continue not in all things written in the book of the law to do them.
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WE have thus seen that the Scriptures teach, first, That all men are naturally under the law as prescribing the terms of their acceptance with God; and, secondly, That no obedience which sinners can render is sufficient to satisfy the demands of that law. It follows, then, that unless we are freed from the law, not as a rule of duty, but as prescribing the conditions of acceptance with God, justification is for us impossible.
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It was to the law, as revealed in the books of Moses, that the fickle Galatians were disposed to look for justification. Their apostasy, however, consisted in going back to the law, no matter in what form revealed--to works, no matter of what kind, as the ground of justification. The apostle's arguments and denunciations, therefore, are so framed as to apply to the adoption of any form of legal obedience, instead of the work of Christ, as the ground of our confidence towards God. To suppose that all he says relates exclusively to a relapse into Judaism, is to suppose that we Gentiles have no part in the redemption of Christ. If it was only from the bondage of the Jewish economy that he redeemed his people, then those who were never subject to that bondage have no interest in his work. And of course Paul was strangely infatuated in preaching Christ crucified to the Gentiles. We find, however, that what he taught in the Epistle to the Galatians, in special reference to the law of Moses he teaches in the Epistle to the Romans in reference to that law which is holy, just, and good, and which condemns the most secret sins of the heart.
The nature of the apostle's doctrine is, if possible, even more clear from the manner in which he vindicates it, than from his direct assertions. 'What then?' he asks,'shall we sin, because we are not under the law, but under grace? God forbid' (Rom. 6.15). Had Paul taught that we are freed from the ceremonial in order to be subject to the moral law, there could have been no room for such an objection. But if he taught that the moral law itself could not give life, that we must be freed from its demands as the condition of acceptance with God, then, indeed, to the wise of this world, it might seem that he was loosing the bands of moral obligation, and opening the door to the greatest licentiousness. Hence the frequency and earnestness with which he repels the objection, and shows that, so far from legal bondage being necessary to holiness, it must cease before holiness can exist; that it is not until the curse of the law is removed, and the soul reconciled to God, that holy affections rise in the heart, and the fruits of holiness appear in the life, 'Do we then make void the law through faith? God forbid: yea, we establish the law' (Rom. 2.31).
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It is not by the abrogation of the law, either as to its precepts or penalty; it is not by lowering its demands, and accommodating them to the altered capacities or inclinations of men. We have seen how constantly the apostle teaches that the law still demands perfect obedience, and that they are debtors to do the whole law who seek justification at its hands. He no less clearly teaches, that death is as much the wages of sin in our case, as it was in that of Adam. If it is neither by abrogation nor relaxation that we are freed from the demands of the law, how has this deliverance been effected! By the mystery of vicarious obedience and suffering. This is the gospel of the grace of God. This is what was a scandal to the Jews, and foolishness to the Greeks; but, to those that are called, the power of God and the wisdom of God (1 Cor. 1.23, 24).
The Scriptures teach us that the Son of God, the brightness of the Father's glory, and the express image of his person, who thought it not robbery to be equal with God, became flesh, and subjected himself to the very law to which we were bound; that he perfectly obeyed that law, and suffered its penalty, and thus, by satisfying its demands, delivered us from its bondage, and introduced us into the glorious liberty of the sons of God. It is thus that the doctrine of redemption is presented in the Scriptures. 'God,' says the apostle, 'sent forth his Son, made of a woman, made under the law, to redeem them that were under the law' (Gal. 4.4-5). Being made under the law, we know that he obeyed it perfectly, and brought in everlasting righteousness, and is therefore declared to be 'the Lord our righteousness,'(Jer. 23.6) since, by his obedience, many are constituted righteous (Rom. 5.19). He, therefore, is said to be made righteousness unto us (1 Cor. 1.30). And those who are in him are said to be righteous before God, not having their own righteousness, but that which is through the faith of Christ (Phil. 3.9).
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The prophet says, 'The Lord hath laid on him the iniquity of us all.--My righteous servant shall justify many; for he shall bear their iniquities.--He was numbered with the transgressors; and he bare the sin of many' (Isa. 53.6, 11, 122). Language more explicit could not be used. This whole chapter is designed to teach one great truth, that our sins were to be laid on the Messiah, that we might be freed from the punishment which we deserved. It is therefore said, 'He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him.--For the transgression of my people was he stricken.' In the New Testament, the same doctrine is taught in the same terms. 'Who his own self bare our sins in his own body on the tree' (1 Pet. 2.24). 'Christ was once offered to bear the sins of many' (Heb. 9.28). 'Ye know that he was manifested to take away' (to bare) 'our sins' (1 Jn. 3.5). According to all these representations, Christ saves us from the punishment due to our sins, by bearing the curse of the law in OUR stead.
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The nature of these offerings [in the Older Testament] is further obvious from the effects attributed to them. They were commanded in order to make atonement, to propitiate, to make reconciliation, to secure the forgiveness of sins. And this effect they actually secured. In the case of every Jewish offender, some penalty connected with the theocratical constitution under which he lived, was removed by the presentation and acceptance of the appointed sacrifice. This was all the effect, in the way of securing pardon, that the blood of bulls and of goats could produce. Their efficacy was confined to the purifying of the flesh, and to securing, for those who offered them, the advantages of the external theocracy. Besides, however, this efficacy, which, by Divine appointment, belonged to them considered in themselves, they were intended to prefigure and predict the true atoning sacrifice which was to be offered when the fulness of time should come. Nothing, however, can more clearly illustrate the scriptural doctrine of sacrifices, than the expressions employed by the sacred writers to convey the same idea as that intended by the term sin offering. Thus, all that Isaiah taught by saying of the Messiah that the chastisement of our peace was upon him; that with his stripes we are healed; that he was stricken for the transgression of the people; that on him was laid the iniquity of us all, and that he bore the sins of many, he taught by saying, 'he made his soul an offering for sin.' And in the Epistle to the Hebrews it is said, He 'was once offered' (as a sacrifice) 'to bear the sins of many' (Heb. 9.28). The same idea, therefore, is expressed by saying, either he bore our sins, or he was made an offering for sin. But to bear the sins of anyone, means to bear the punishment of those sins; and, therefore, to be a sin offering conveys the same meaning.
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In all the forms of expression mentioned--Christ was made a curse for us; he was made sin for us; he bore our sins, he was made a sin offering--there is the idea of substitution. Christ took our place, he suffered in our stead, he acted as our representative. But as the act of a substitute is in effect the act of the principal, all that Christ did and suffered in that character, every believer is regarded as having done and suffered. The attentive and pious reader of the Bible will recognize this idea in some of the most common forms of scriptural expression. Believers are those who are in Christ. This is their great distinction and most familiar designation. They are so united to him, that what he did in their behalf they are declared to have done. When he died, they died; when he rose, they rose; as he lives, they shall live also. The passages in which believers are said to have died in Christ are very numerous. 'If one died for all,' says the apostle, 'then all died' (not, 'were dead') (2 Cor. 5.14). He that died (with Christ) is justified from sin, that is, freed from its condemnation and power; and if we died with Christ, we believe, that we shall live with him (Rom. 6. 7, 8). As a woman is freed by death from her husband, so believers are freed from the law by the body (the death) of Christ, because his death is in effect their death (Rom. 7.4). And in the following verse, he says, having died (in Christ), we are freed from the law. Every believer, therefore, may say with Paul, I was crucified with Christ (Gal. 2.20). In like manner, the resurrection of Christ secures both the spiritual life and future resurrection of all his people. If we have been united to him in his death, we shall be in his resurrection, if we died with him, we shall live with him (Rom.6.5, 8). 'God,' says the apostle, 'hath quickened us together with Christ; and hath raised us up together, and made us sit together in heavenly places in Christ Jesus' (Eph.2.4-6). That is, God hath quickened, raised, and exalted us together with Christ. It is on this ground, also, that Paul says that Christ rose as the firstfruits of the dead; not merely the first in order, but the earnest and security of the resurrection of his people. 'For as in Adam all die, even so in Christ shall all be made alive' (1 Cor. 15.20, 22). As our union with Adam secures our death, union with Christ secures our resurrection. Adam is a type of him that was to come--that is, Christ, inasmuch as the relation in which Adam stood to the whole race, is analogous to that in which Christ stands to his own people. As Adam was our natural head, the poison of sin flows in all our veins. As Christ is our spiritual Head, eternal life which is in him, descends to all his members. It is not they that live, but Christ that liveth in them (Gal. 2.20). This doctrine of the representative and vital union of Christ and believers pervades the New Testament. It is the source of the humility, the joy, the confidence which the sacred writers so often express. In themselves they were nothing, and deserved nothing, but in Him they possessed all things. Hence, they counted all things but loss that they might be found in Him. Hence, they determined to know nothing, to preach nothing, to glory in nothing, but Christ and him crucified.
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'The blood of Jesus Christ cleanseth us from all sin' (1 Jn. 1.7). 'We have redemption through his blood' (Eph. 1.7). He has 'made peace through the blood of his cross' (Col. 1.20). 'Being now justified by his blood' (Rom. 5.9). Ye 'are made nigh by the blood of Christ' (Eph. 2.13). 'Ye are come--to the blood of sprinkling' (Heb. 12.22, 24). 'Elect--unto obedience and sprinkling of the blood of Jesus Christ' (1 Pet. 1.2). 'Unto him that loved us, and washed us from our sins in his own blood' (Rev. 1.5). 'He hath redeemed us unto God by his blood' (Rev. 5.9) 'This cup,' said the Son of God himself, 'is the new testament in my blood, which is shed for many for the remission of sins' (Mt. 26.28). The sacrificial character of the death of Christ is taught in all these passages. Blood was the means of atonement, and without the shedding of blood there was no remission; and, therefore, when our salvation is so often ascribed to the blood of the Savior, it is declared that he died as a propitiation for our sins.
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Seeing, then, that we owe everything to the expiatory sufferings of the blessed Savior, we cease to wonder that the cross is rendered so prominent in the exhibition of the plan of salvation. We are not surprised at Paul's anxiety lest the cross of Christ should be made of none effect; or that he should call the preaching of the gospel the preaching of the cross; or that he should preach Christ crucified, both to Jews and Creeks, as the wisdom of God and the power of Cod; or that he should determine to glory in nothing save in the cross of Christ.
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It was predicted, long before his advent, that the Messiah was to be a Priest. 'Thou art a priest for ever after the order of Melchizedek,' was the declaration of the Holy Spirit by the mouth of David (Ps. 110.4). Zechariah predicted that he should sit as 'a priest upon his throne (Zech. 6.13). The apostle defines a priest to be a man 'ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins (Heb. 5.1). Jesus Christ is the only real Priest in the universe. All others were either pretenders, or the shadow of the great High priest of our profession. For this office he had every necessary qualification. He was a man. 'For inasmuch as the children were partakers of flesh and blood, he also took part of the same, in order that he might be a merciful and faithful High Priest; one who can be touched with a sense of our infirmities, seeing that was tempted in all points like as we are, yet without sin.' He was sinless. 'For such a High Priest became us, who was holy, harmless, and separate from sinners.' He was the Son of God. The law made men having infirmity, priests. But God declared his Son to be a Priest, who is consecrated for evermore (Heb. 7.28). The sense in which Christ is declared to be the Son of God, is explained in the first chapter of the Epistle to the Hebrews. It is there said, that he is the express image of God; that he upholds all things by the word of his power; that all the angels are commanded to worship him; that his throne is an everlasting throne; that in the beginning he laid the foundations of the earth; that he is from everlasting and that his years fail not. It is from the dignity of his person, as possessing this Divine nature, that the apostle deduces the efficacy of his sacrifice (Heb. 9.14), the perpetuity of his priesthood (Heb. 7.16), and his ability to save to the uttermost all who come unto God by him (Heb. 7.25). He was duly constituted a Priest. He glorified not himself to be made a High Priest; but he that said unto him, 'Thou art my Son,' said also, 'Thou art a Priest for ever.' He is the only real Priest, and therefore his advent superseded all others, and put an immediate end to all their lawful ministrations, by abolishing the typical dispensation with which they were connected. For the priesthood being changed, there was of necessity a change of the law. There was a disannulling of the former commandment for the weakness and unprofitableness thereof, and there was the introduction of a better hope (Heb. 7.12, 18, 19). He has an appropriate offering to present. As every high priest is appointed to offer sacrifices, it was necessary that this man should have somewhat to offer. This sacrifice was not the blood of goats or of calves, but his own blood; it was himself he offered unto God, to purge our conscience from dead works (Heb. 9.12, 14). He has 'put away sin by the sacrifice of himself,' which was accomplished when he was 'once offered to bear the sin of many (Heb. 9.26, 28). He has passed into the heavens. As the high priest was required to enter into the most holy place with the blood of atonement, so Christ has entered not into the holy places made with hands, 'but into heaven itself, now to appear in the presence of God for us, (Heb. 9.24) and where 'he ever lives to make intercession for us (Heb. 7.25).
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In scriptural language, condemnation is a sentence of death pronounced upon sin; justification is a sentence of life pronounced upon righteousness. As this righteousness is not our own, as we are sinners, ungodly, without works, it must be the righteousness of another, even of Him who is our righteousness. Hence we find so constantly the distinction between our own righteousness and that which God gives. The Jews, the apostle says, being ignorant of God's righteousness, and going about to establish their own righteousness, would not submit themselves unto the righteousness of God (Rom. 10.3). This was the rock on which they split. They knew that justification required a righteousness; they insisted on urging their own, imperfect as it was, and would not accept of that which God had provided in the merits of his Son, who is the end of the law for righteousness to everyone that believes. The same idea is presented in Rom. ix. 30-32, where Paul sums up the case of the rejection of the Jews and the acceptance of believers. The Gentiles have attained righteousness, even the righteousness which is of faith. But Israel hath not attained it. Why? Because they sought it not by faith, but as it were by the works of the law. The Jews would not receive and confide in the righteousness which God had provided, but endeavored, by works, to prepare a righteousness of their own. This was the cause of their ruin. In direct contrast to the course pursued by the majority of his kinsmen, we find Paul renouncing all dependence upon his own righteousness, and thankfully receiving that which God had provided; though he had every advantage and every temptation to trust in himself, that any man could have; for he was one of the favored people of God, circumcised on the eighth day, and touching the righteousness which is in the law, blameless; yet all these things he counted but loss, that he might win Christ, and be found in him, not having his own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith (Phil. 3.4-9). Here the two righteousness are brought distinctly into view. The one was his own, consisting in obedience to the law; this Paul rejects as inadequate, and unworthy of acceptance. The other is of God, and received by faith; this Paul accepts and glories in as all-sufficient and as alone sufficient. This is the righteousness which the apostle says God imputes to those without works. Hence it is called a gift, a free gift, a gift by grace, and believers are described as those who receive this gift of righteousness (Rom. 5.17). Hence we are never said to be justified by anything done by us or wrought in us, but by what Christ has done for us. We are justified through the redemption that is in him (Rom. 3.24). We are justified by his blood (Rom. 5.9) We are justified by his obedience (Rom. 5.19). We are justified by him from all things (Acts 13.39). He is our righteousness (1 Cor. 1.30). We are made the righteousness of God in him (2 Cor. 5.21). We are justified in his name (1 Cor. 6.11). There is no condemnation to those who are in him (Rom. 8.1) Justification is, therefore, by faith in Christ, because faith is receiving and trusting to him as our Savior, as having done all that is required to secure our acceptance before God.
It is thus, then, the Scriptures answer the question, How can a man be just with God? When the soul is burdened with a sense of sin, when it sees how reasonable and holy is that law which demands perfect obedience, and which threatens death as the penalty of transgression, when it feels the absolute impossibility of ever satisfying these just demands by its own obedience and sufferings, it is then that the revelation of Jesus Christ as our righteousness is felt to be the wisdom and power of God unto salvation. Destitute of all righteousness in ourselves, we have our righteousness in him. What we could not do, he has done for us, The righteousness, therefore, on the ground of which the sentence of justification is passed upon the believing sinner, is not his own, but that of Jesus Christ.
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They [sacred writers] declare it [the doctrine of justification] to be in the highest degree honorable to God, and beneficial to man. They assert that it is so arranged as to display the wisdom, justice, holiness, and love of God, while it secures the pardon, peace, and holiness of men. If it failed in either of these objects; if it were not suited to the Divine character, or to our nature and necessities, it could not answer the end for which it was designed.
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Some men strangely imagine that the death of Christ procured for us the love of God; whereas it was the effect and not the cause of that love. Christ did not die that God might love us; but he died because God loved us. 'God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.' (Rom. 5.8). He 'so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life' (Jn. 3.16). 'In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins' (1 Jn. 4.9-10).
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It cannot fail to occur to every reader, that unless he sincerely rejoices in this feature of the plan of redemption, unless he is glad that the whole glory of his salvation belongs to God, his heart cannot be in accordance with the gospel. If he believes that the ground of his acceptance is in himself, or even wishes that it were so, he is not prepared to join in those grateful songs of acknowledgment to Him, who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace, which it is the delight of the redeemed to offer unto him that loved them and gave himself for them. It is most obvious, that the sacred writers are abundant in the confession of their unworthiness in the sight of God. They acknowledged that they were unworthy absolutely, and unworthy comparatively. It was of grace that any man was saved; and it was of grace that they were saved rather than others. It is, therefore, all of grace, that God may be exalted and glorified in all them that believe.
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The Scriptures, however, represent this great doctrine as not less suited to meet the necessities of man, than it is to promote the glory of God. If it exalts God, it humbles man. If it renders it manifest that he is a Being of infinite holiness, justice, and love, it makes us feel that we are destitute of all merit, nay, are most ill-deserving; that we are without strength; that our salvation is an undeserved favor. As nothing is more true than the guilt and helplessness of men, no plan of redemption which does not recognize these facts, could ever be in harmony with our inward experience, or command the full acquiescence of the penitent soul.
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So long as men are under the condemnation of the law, and feel themselves bound by its demands of obedience as the condition and ground of their acceptance with God, they do and must feel that he is unreconciled, that his perfections are arrayed against them. Their whole object is to propitiate him by means which they know to be inadequate. Their spirit is servile, their religion a bondage, their God is a hard Master. To men in such a state, true love, true obedience, and real peace are alike impossible. But when they are brought to see that God, through his infinite love, has set forth Jesus Christ as a propitiation for our sins, that he might be just, and yet justify those that believe; that it is not by works of righteousness which we have done, but according to his mercy he saves us--they are emancipated from their former bondage and made the sons of God. God is no longer a hard Master, but a kind Father. Obedience is no longer a task to be done for a reward; it is the joyful expression of filial love. The whole relation of the soul to God is changed, and all our feelings and conduct change with it. Though we have no works to perform in order to justification, we have everything to do in order to manifest our gratitude and love. 'Do we then make void the law through faith! God forbid: yea, we establish the law' (Rom. 3.31). There is no such thing as real, acceptable obedience, until we are thus delivered from the bondage of the law as the rule of justification, and are reconciled to God by the death of his Son. Till then we are slaves and enemies, and have the feelings of slaves. When we have accepted the terms of reconciliation, we are the sons of God, and have the feelings of sons.
Friday, December 25, 2009
Francis Turretin: Justification is of the greatest importance
Francis Turretin explains the importance, biblically and historically, of justification by faith:
The topic concerning Vocation and Faith begets the Topic concerning Justification, which must be handled with the greater care and accuracy as this saving doctrine is of the greatest importance in religion. It is called by Luther, the article of a standing and falling church; by other Christians it is termed the characteristic and basis of Christianity not without reason, the principle rampart of the Christian religion, and, it being adulterated or subverted, it is impossible to retain purity of doctrine in other places. Whence Satan in every way has endeavored to corrupt this doctrine in all ages; as has been done especially in the Papacy: for which reason it is deservedly placed among the primary causes of our Secession from the Roman Church and of the Reformation. (Francis Turretin, Forensic Justification)
Archibald Alexander: Without "Sola Fide," the whole Christian system is lost, echoing Luther
Archibald Alexnader explains the central importance of justification by faith alone within Christian theology:
"How shall a man be just with God?" is surely the most important question which can possibly be conceived. … On some other points error may exist, and yet the state of the person entertaining it may notwithstanding be safe; he may still be in the right way to heaven. But a mistake, as to the method of acceptance with God, must be exceedingly dangerous: it must mislead the inquirer from the way of salvation. Let every man, then, as he regards his own eternal happiness, beware of embracing a false doctrine on this subject. … Wherever, and whenever, justification by faith, has been given up, obscured, or neglected to be preached, then and there, other errors have come in like a flood, and true religion has declined. … [Luther’s] pithy and striking declaration, that it was "the article of a standing or falling church," has often been cited; but another saying of this great reformer, equally pithy and important, is less known. "The doctrine of justification being lost," says he "the whole system of Christian doctrine is lost." (Archibald Alexander, A Treatise on Justification by Faith Alone)
C. Matthew McMahon: Justification by Faith Alone is one of the most important, yet neglected, doctrines
C. Matthew McMahon on the fundamental importance of justification by faith alone:
However, in the sea of doctrine which we are all to be familiar with throughout the Word of God, there may be a doctrine which is more important than any other; one which is the most important of all. Some may vouchsafe for the atonement. I must admit, the atonement is crucial, critical and the crux of saving grace for the believer. But, the importance of a doctrine does not simply fall on the kind of doctrine or the content of the doctrine, but also on the need of the doctrine as well. Eschatology is very important, but not as important as the need to understand the atonement. Today, I believe, as it was in the sixteenth century, the need to regain lost ground in understanding the doctrine of Justification by faith alone has come to the forefront. Most people, even those in Reformed circles, those who claim Luther as a hero, have little to say about justification. I have been a member of solid reformed churches for quite a long time. Yet, I have heard very little about justification by faith alone. I cannot remember a sermon dedicated to the subject. It has been neglected in the school setting, in the home study groups, and in the pulpit. It is a vital doctrine that we cannot do without. Its urgency dictates the difference between one going to heaven and one going to hell. It is of crucial significance and should be rightly understood by those who claim Christ as their banner. If justification is misunderstood, being the pillar upon which the church stands or falls, then what will the rest of our doctrine look like? Will it be a nominal Christianity? Would it be works righteousness? I think it would. To understand that we must be clothed in the righteousness of Christ for safety in the Day of Judgment is of vital import.
As I believe the doctrine of seeking is all but lost in our day, I also believe the doctrine of justification is slowly being forgotten. Friends, without it we are lost. Without understanding it we will not truly perceive the great wonder of the grace of God in Christ. It is my hope that in this section of the website such a glorious truth may be exalted beyond measure, that it may bring a great amount of glory to the one true and living God of the Ages. Let us think rightly about one of the most, if not the most important doctrine in the entire bible, the Doctrine of Justification by Faith alone. (C. Matthew McMahon, Justification by Faith Alone: A Plea for Understanding)
A.W. Pink: Everyone should know how to be right with God
A.W. Pink explains the importance of justification, which involves our standing before the holy, sovereign, and just God of all:
... the truth of justification is far from being a mere piece of abstract speculation. No, it is a statement of Divinely revealed fact; it is a statement of fact in which every member of our race ought to be deeply interested in. Each one of us has forfeited the favor of God, and each one of us needs to be restored to His favor. If we are not restored, then the outcome must inevitably be our utter ruin and hopeless perdition. How fallen creatures, how guilty rebels, how lost sinners, are restored to the favor of God, and given a standing before Him inestimably superior to that occupied by the holy angels, will (D. V.) engage our attention as we proceed with our subject. (A.W. Pink, Justification, ch. 1)
John Owen via A.W. Pink: Importance of justification
A.W. Pink quotes John Owen on the importance of justification:
More weight is to be put on the steady guidance of the mind and conscience of one believer, really exercised about the foundation of his peace and acceptance with God, than on the confutation of ten wrangling disputers. (John Owen, quoted by Pink in Justification, ch. 1)
R.L. Dabney: Justification is central to all doctrines of theology
R.L. Dabney explains the central importance of justification within history (Reformation vs. Romanism) and within Christian theology (the person and work of Christ, the nature of the Triune God, how man is right with God, and so forth):
It is obvious to the first glance, that it is a question of the first importance to sinners, ‘How shall man be just with God?’ The doctrine of justification was the radical principle, as we have seen, out of which grew the Reformation from Popery. It was by adopting this that the Reformers were led out of darkness into light. Indeed, when we consider how many of the fundamental points of theology are connected with justification, we can hardly assign it too important a place. Our view of this doctrine must determine, or be determined by our view of Christ’s satisfaction; and this, again, carries along with it the whole doctrine concerning the natures and person of Christ. And if the proper deity of Him be denied, that of the Holy Spirit will very certainly fall along with it; so that the very doctrine of the Trinity is destroyed by extreme views concerning justification. Again, "It is God that justifieth." How evident, then, that our views of justification will involve those of God’s law and moral attributes? The doctrine of original sin is also brought in question, when we assert the impossibility of man’s so keeping the law of God, as to justify himself. It is a more familiar remark, that the introduction of the true doctrine of justification excludes that whole brood of Papal inventions, purgatory and penance, works of supererogation, indulgences, sacrifice of the mass, and merit of congruity acquired by alms and mortifications. (R.L. Dabney, Systematic Theology, ch. 23: Justification)
John Calvin: Justification by faith is the main hinge on which religion turns
John Calvin explains the importance of the doctrine of justification:
And we must so discuss them [the doctrines of justification by faith] as to bear in mind that this is the main hinge on which religion turns, so that we devote the greater attention and care to it. (John Calvin, Institutes, 3:11:1)
Wednesday, December 23, 2009
R.C. Sproul: Forensic justification is the article by which the sinner stands or falls before God's supreme tribunal
R.C. Sproul explains the forensic nature of justification as the doctrine by which the sinner stands or falls before God:
At the heart of the controversy between Roman Catholic and Reformation theology is the nature of justification itself. It is a debate not merely about how or when or by what means a person is justified, but about the very meaning of justification itself.
Reformed theology insists that the biblical doctrine of justification is forensic in nature. What does this mean? In the popular jargon of religion, the word forensic is used infrequently. The word is not foreign, however, to ordinary language. It appears daily in the news media, particularly with reference to criminal investigations and trials. We hear of "forensic evidence" and "forensic medicine" as we listen to the reports of criminologists, coroners, and pathologists. Here the term forensic refers to the judicial system and judicial proceedings.
The term forensic is also used to describe events connected with public speaking. Schools hold forensic contests or events that feature formal debates or the delivery of speeches.
The link between these ordinary usages of forensic and its theological use is that justification has to do with a legal or judicial matter involving some type of declaration. We can reduce its meaning to the concept of legal declaration.
The doctrine of justification involves a legal matter of the highest order. Indeed it is the legal issue on which the sinner stands or falls: his status before the supreme tribunal of God. (R.C. Sproul, Imputed Righteousness: The Evangelical Doctrine)
Tuesday, December 22, 2009
John MacArthur: Justification by faith is always attacked first by the enemy
John MacArthur on the Reformation doctrine of justification by faith:
The Reformation doctrine of justification by faith is, and has always been, the number one target of the enemy’s attack. It provides the foundation of the bridge that reconciles God and man—without that key doctrine, Christianity falls. But the doctrine that the Reformers so painstakingly clarified, even spilled blood over, has become so muddled today that many Protestants barely recognize it. Sadly, there are some who react against a clear presentation of justification, calling it nothing more than useless hair-splitting.
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What’s so important about the doctrine of justification by faith alone? It is the doctrine upon which the confessing church stands or falls. Without it there is no salvation, no sanctification, no glorification—nothing. You wouldn’t know it to look at the state of Christianity today, but it really is that important. (John MacArthur, Justification by Faith)
John Bunyan: Righteousness is in Christ Alone
John Buynan on the importance of understanding imputation:
It is absolutely necessary that this [doctrine of imputation] be known of us; for if the understanding be muddy as to this, it is impossible that such should be sound in the faith; also in temptation, that man will be at a loss that looketh for a righteousness for justification in himself, when it is to be found nowhere but in Jesus Christ. (John Bunyan, Justification By An Imputed RIGHTEOUSNESS -OR- No Way to Heaven but by JESUS CHRIST)
J.I. Packer: Justification was the Material Principle of the Reformation
J.I. Packer on the controlling principles of the Reformation:
Justification by faith has traditionally, and rightly, been regarded as one of the two basic and controlling principles of Reformation theology. The authority of Scripture was the formal principle of that theology, determining its method and providing its touchstone of truth; justification by faith was its material principle, determining its substance. (J.I. Packer, “Introductory Essay” -- in James Buchanan’s Justification, Banner of Truth, 1997 -- reprinted from the 1867 original, p. vii)
John Robbins: Justification by faith alone is the article upon which churches and individuals stand or fall
John Robbins asserts that justification by faith alone was central to biblical and reformational theology:
Justification by faith alone was not just another topic in theology for Paul; it was the center of Christian theology, a sine qua non of Christian doctrine. The Reformers recognized its central place 1500 years later and declared that it was the doctrine by which churches, as well as individuals, stand or fall. (John Robbins, Why Heretics Win Battles)
R.J. Rushdoony: Justification was central to the Reformation
R.J. Rushdoony on the centrality of justification as God's objective work alone:
The central Reformation doctrine was justification. Today, in all evangelical circles, the focus is not on atonement and justification but on being born again. Man’s rebirth and conversion are clearly important and necessary; without it we would have no Christianity. But being born again is a product, not the cause. It is man’s subjective experience of God’s work; atonement and justification are God’s objective acts, and totally His work. (R.J. Rushdoony, Systematic Theology, p. 620)
The Reformation was possible because justification was made central and basic. (Ibid., p. 621)
Monday, December 21, 2009
Brian Schwertley: Justification of sinners requires penal and preceptive obedience
Brian Schwertley on the imputation of Christ's "active" (positive/preceptive) and "passive" (negative/penal) obedience:
The most important question facing any man, woman or child is: how does a person become right with God? How can a person who cannot perfectly obey the law, who has the guilt of sin, be justified and have peace and fellowship with Jehovah? The biblical answer is simple. In order for men, who are sinners, to have eternal life the guilt and penalty of sin must be removed. In addition, men must have a perfect and perpetual record of obedience to God’s law. When these two things are accomplished men can be justified or declared righteous before God. Thus, justification contains two elements: one negative and the other positive. (Brian Schwertley, A Defense of the “Active Obedience” of Jesus Christ In The Justification of Sinners: A Biblical Refutation of Norman Shepherd on the Preceptive Obedience of the Savior)
C.H. Spurgeon: The Gospel is unclear without the imputation of Christ's righteousness
C.H. Spurgeon on the imputation of Christ's righteousness:
When we say that the righteousness of Christ is imputed to an believing souls, we do not hold forth an exceptional theory, but we expound a grand truth, which is so consistent with the theory of the fall and the plan of pardon, that it must be maintained in order to make the gospel clear. I think it was this doctrine which Martin Luther called the article of standing or falling of the Church. I find a passage in his works which seems to me to refer to this doctrine rather than to justification by faith. He ought certainly to have said, "Justification by faith is the doctrine of standing or falling of the Church." But in Luther's mind, imputed righteousness we, so interwoven with justification by faith, that he could not see any distinction between the two. And I must confess, in trying to observe a difference, I do not see much. I must give up justification by faith if I give up imputed righteousness. True justification by faith is the surface soil, but then imputed righteousness is the granite rock which lies underneath it; and if you dig down through the great truth of a sinners being justified by faith in Christ, you must, as I believe, inevitably come to the doctrine of the imputed righteousness of Christ as the basis and foundation on which that simple doctrine rests. (C.H. Spurgeon, The Lord Our Righteousness)
Sunday, December 20, 2009
John Gill: Justification by the righteousness of Christ is the "essence of the Gospel"
John Gill on the importance of the doctrine of justification:
The doctrine of justification by the righteousness of Christ is a doctrine of great importance; the apostle speaks of it as if the essence of the gospel lay in it; and calls the opposite to it, justification by the works of the law, another gospel; (see Gal. 1:6,7; 3:8), it is a fundamental article of the gospel; some have called it, the "basis" of Christianity; it was the great doctrine of the reformation; what our first reformers made their chief study; and by it cut the sinews of "popery", the antichristian doctrines of penance and purgatory, of pardons and indulgences, of the merit of good works, works of supererogation, &c. Luther used to call it, "articulus stantis vel cedentis ecclesiae" the article of the church, by which it stands or falls; as this is, the church is; if this obtains, the church is in a well settled and prosperous state; but if this loses ground, and is rejected, it is in a ruinous one: if this is a rule to judge by, it may be easily discerned, in what case the church, and interest of religion, now are. This doctrine is the ground and foundation of all solid joy, peace, and comfort, in this life, and hope of eternal glory hereafter. (John Gill, A Body of Doctrinal Divinity: Book 6—Chapter 8: Of Justification)
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