WE have read that Luther said that the doctrine of justification by faith is the test of a standing or of a falling Church. Of course, all the basic doctrines of God’s infallible Word are essential and vital for the Church to teach and proclaim, as spiritual and saving experience is obtained through the doctrine of Scripture being applied to the soul by the Holy Spirit of Truth. Yet, no doubt, the matter of justification holds a peculiar place of its own in the faith once delivered to the saints, and therefore we would offer several brief observations thereon here.
It is as a sinner anyone is justified by the holy God of Eternity. For, “There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God” (Romans iii. 10, 11); and “All have sinned, and come short of the glory of God” (Romans iii. 23). And so, they who are justified of our fallen race are in themselves absolutely lacking in righteousness in the light of the divine law and the claims therein set forth; as also entirely sinful and corrupt from the crown of the head to the soles of the feet and laden with guilt as before God. All are thus under the divine condemnation relative to their state of sin.
According to Scripture teaching it is God who alone can justify a sinner; and in brief, He does so by forgiving every sin and accepting the person of the sinner as righteous before Him, the infinitely righteous Judge of all. As we read in the 32nd Psalm and in Romans iv. 6-8: “Blessed are they whose iniquities are forgiven”; and “even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works.” So in this wonderful and divine act of justification, God removes the sins which come between Himself and the sinner, and also bestows upon the sinner a righteousness which satisfies God himself and which makes the sinner acceptable as to his state before Him.
The basis upon which God justifies the sinner does not consist in anything done by the sinner in respect of the claims of the divine law; as it is not by works of righteousness which the sinner may endeavour to perform being wholly incapable of doing so, and it is not on account of anything wrought in them. The ground of the divine act is the perfect obedience of the Lord Jesus Christ to the Law of God, and the satisfaction given by Him through His death and atoning blood to the justice of God, on behalf of the sinner. And here righteousness is provided and sin and the curse put away for ever. As we read of the voice of the Father from the excellent glory: “This is my beloved Son, in whom I am well pleased.” The righteousness and satisfaction of Christ are in this act imputed to the sinner.
As to the sinner’s experience in this blessed matter, we find the Word of God declares in Romans viii. 30: “And whom he called, them he also justified.” And further, it is said to be by faith that one is justified. Herein we must consider the sinner called by the Holy Spirit effectually through the Word of Truth, and therein convinced of his sins and condemnation connected thereto, and weaned from all hope in himself and his own deeds which are all but filthy rags, and enlightened in the revelation of God’s method of justification through the righteousness and blood of Jesus, His Son; and in whose heart God has implanted the grace and gift of faith to look to, and believe in, Christ Jesus and His righteousness and blood, for pardon and acceptance with Him. As we read in Romans iii. 22: “Even the righteousness of God which is by faith of Jesus Christ, unto all and upon all them that believe.” And further we read: “And therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans v. 1). And so the sinner is justified by the righteous God of heaven, in the “day” he looks by faith to Christ Jesus; without the works and the deeds of the law.
Now in this act of justification, God is just; inasmuch as His divine character and name have been honoured. He has received unspotted and perfect obedience to His most holy law and claims from His Son Jesus Christ. His justice was fully and eternally satisfied by the atoning death of Christ as the sinner’s substitute, in which He bore their guilt and punishment. And also the justification of a sinner by God is entirely of His sovereign and free grace. The divine love shines forth brightly and gloriously when God declares: “Your sins and your iniquities will I remember no more.” And as the Apostle John writes: “Herein is love, not that we loved God, but that he loved us.” “By grace are ye saved.”
And the justified sinner has precious benefits. Among these we find, peace with God, access unto that grace wherein God’s people stand, and a hope of the glory of God. And as the Scriptures manifestly teach, those enjoying these Covenant mercies here in time, will without doubt seek by God’s help to bring forth fruit unto holiness, in their life and conversation. The righteous law of God is not cast aside by them because they are under grace. Their desire will be to love the Lord their God with all their heart, and their neighbour as themselves, and to live a life which is after godliness. For example, surely the justified sinner who stole, will now steal no more; and so we perceive here regard for the law of God as a rule of life, and this is how it shall be with all who are justified freely by His grace.
We would note by way of special emphasis, in conclusion, that the Word of God and the Confession of Faith place effectual calling, as to order, prior to justification. The very first clause in the Confession’s chapter on Justification reads thus: “Those whom God effectually calleth, he also freely justifieth,” and this statement is based upon Romans viii. 30: “Moreover whom he did predestinate, them he also called: and whom he called, them he also justified. . . .” And one thing underlies this aspect of doctrine, and it is this: that there can be no faith in Christ, and no believing unto justification and salvation apart from the vital operations of the Holy Spirit in the soul of the sinner. This we mention ever against some phases of Arminian and “revivalistic” doctrine, which infer that the sinner can believe by an inherent and natural faith; and that upon or after believing he then receives the Holy Spirit. This, of course, is completely at variance with the doctrine of Holy Scripture, and the experience of the Church of God. And thus it is clearly exhibited in Scripture that the Trinity, Father, Son and Holy Ghost, are concerned with the bestowal upon sinners of the inestimable Covenant benefit of justification, as of the bestowal of all saving mercies. The salvation of God is the salvation of the Triune God. “Salvation belongeth unto the Lord: thy blessing is upon thy people. Selah” (Psalm iii. 8).