Difference between revisions of "Justification"

<p> in common language, signifies a vindication from any charge which affects the moral character; but in theology it is used for the acceptance of one, by God, who is, and confesses himself to be, guilty. To justify a sinner, says Mr. Bunting, in an able sermon on this important subject, is to account and consider him relatively righteous; and to deal with him as such, notwithstanding his past actual unrighteousness, by clearing, absolving, discharging, and releasing him from various penal evils, and especially from the wrath of God, and the liability to eternal death, which, by that past unrighteousness, he had deserved; and by accepting him as if just, and admitting him to the state, the privileges, and the rewards of righteousness. Hence it appears that justification, and the remission or forgiveness of sin, are substantially the same thing. These expressions relate to one and the same act of God, to one and the same privilege of his believing people. Accordingly, St. Paul clearly uses justification and forgiveness as synonymous terms, when he says, "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses," <span> Acts 13:38-39 </span> . Also in the following passage: "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin," <span> Romans 4:5-8 </span> . Here, the justification of the ungodly, the counting or imputation of righteousness, the forgiveness of iniquity, and the covering and non- imputation of sin, are phrases which have all, perhaps, their various shades of meaning, but which express the very same blessing under different views. But <strong> (1.) </strong> the justification of a sinner does not in the least degree alter or diminish the evil nature and desert of sin. For we know "it is God," the holy God, "that justifieth." And he can never regard sin, on any consideration, or under any circumstances, with less than perfect and infinite hatred. Sin, therefore, is not changed in its nature, so as to be made less "exceedingly sinful," or less worthy of wrath, by the pardon of the sinner. The penalty is remitted, and the obligation to suffer that penalty is dissolved; but it is still naturally due, though graciously remitted. Hence appear the propriety and duty of continuing to confess and lament even pardoned sin with a lowly and contrite heart. Though released from its penal consequences by an act of divine clemency, we should still remember that the dust of self abasement is our proper place before God, and should temper our exultation in his mercy by an humbling recollection of our natural liability to his wrath. "I will establish my covenant with thee, and thou shalt know that I am the Lord: that thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God," <span> Ezekiel 16:62-63 </span> . </p> <p> <strong> (2.) </strong> The account which has been given of justification, if correct, sufficiently points out the error of many of the Roman Catholic divines, and of some mystic theologians, who seem to suppose that to be justified is to be, not reckoned righteous, but actually made righteous, by the infusion of a sanctifying influence, producing a positive and inherent conformity to the moral image of God. This notion confounds the two distinct though kindred blessings of justification and regeneration. The former, in its Scriptural sense, is an act of God, not in or upon man, but for him, and in his favour; an act which, abstractedly considered, to use the words of Dr. Barrow, "respects man only as its object, and translates him into another relative state. The inherent principle of righteousness is a consequent of this act of God; connected with it, but not formally of it." </p> <p> <strong> (3.) </strong> The justification extends to all past sins; that is, to all guilt contracted previously to that time at which the act of justification takes place. In respect of this, it is, while it remains in force, a most full, perfect, and entire absolution from wrath. "All manner of sin" is then forgiven. The pardon which is granted is a "justification," not merely from some things, from many things, from most things, but "from all things," <span> Acts 13:39 </span> . God does not justify us, or pardon our innumerable offences, by degrees, but at once. As by the law of works he is cursed, who "continueth not in all things" which that law enjoined, so he who is truly absolved by the Gospel is cleared from all and every thing which before stood against him; and "there is no condemnation to them that are in Christ Jesus." Well may that Gospel which reveals and offers such a benefit be termed a "great salvation!" </p> <p> <strong> (4.) </strong> Another remark, which it may not be unnecessary to make, is, that justification, however effectual to our release from past guilt, does not terminate our state of probation. It is not irreversible, any more than eternal. As he who is now justified was once condemned, so he may in future come again into condemnation, by relapsing into sin and unbelief, although at present "accepted in the Beloved." Thus Adam, before transgression, was in a state of favour: but as he had not then fulfilled, to the end of his probation, the righteousness of that law under which he was placed, his ultimate and final acceptance was not absolutely certain. His privilege, as one accepted of God, might be forfeited, and was actually forfeited, by his subsequent sin. Now, our own justification or pardon only places us, as to this point, in similar circumstances. Though ever so clearly and fully forgiven, we are yet on our trial for eternity, and should "look to ourselves, that we lose not the things which we have gained." That justification may for our sin be reversed, appears from our Lord's parable of the two debtors, in which one who had obtained the blessing of forgiveness is represented as incurring the forfeiture of it by the indulgence of an unforgiving spirit toward his fellow servant, <span> Matthew 18:23-35 </span> . Let us therefore "watch and pray, that we enter not into temptation." </p> <p> <strong> 2. </strong> The immediate results of justification are <strong> (1.) </strong> The restoration of amity and intercourse between the pardoned sinner and the pardoning God. For, "being justified by faith, we have peace with God," and, consequently, unforbidden access to him. The matter and ground of God's controversy with us being then removed by his act of gracious absolution, we become the objects of his friendship. "Abraham believed God, and it was imputed to him for righteousness; and he was" immediately "called the friend of God," <span> James 2:23 </span> ; and so are all those who are similarly justified. This reconciliation, however, does not extend to their instant and absolute deliverance from all those evils which transgression has entailed on man. They are still liable, for a season, to affliction and pain, to temporal suffering and mortality. These are portions of the original curse from which their justification does not as yet release them. But it entitles them to such supports under all remaining trouble, and to such promises of a sanctifying influence with it, as will, if embraced, "turn the curse into a blessing." Whom the Lord loveth, he may still chasten, and in very faithfulness afflict them. But these are acts of salutary discipline, rather than of vindictive displeasure. His friendship, not his righteous hostility is the principle from which they all proceed; and the salvation, not the destruction, of the sufferer is the end to which they are all directed. </p> <p> <strong> (2.) </strong> Another immediate result of justification is the adoption of the persons justified into the family of God, and their consequent right to eternal life of body and soul. God condescends to become not only their Friend, but their Father; they are the objects not merely of his amicable regard, but of his paternal tenderness. And, admitted to the relation of children, they become entitled to the children's inheritance; for, "if children, then heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together," <span> Romans 8:17 </span> . </p> <p> <strong> (3.) </strong> With these results of justification is inseparably connected another, of the utmost value and importance; namely, <em> the habitual indwelling of the Holy Spirit. </em> "Christ hath redeemed us from the curse of the law, being made a curse for us; that the blessing of [[Abraham]] might come on the [[Gentiles]] through Jesus Christ; that we might receive the promise of the Spirit through faith," <span> Galatians 3:13-14 </span> . "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts," <span> Galatians 4:6 </span> . With the remission of sins, St. Peter also connects, as an immediate result, as a distinct but yet a simultaneous blessing, "the gift of the Holy Ghost," </p> <p> <span> Acts 2:38 </span> . And in the fifth verse of this chapter, the Holy [[Ghost]] is said to be given to those who are justified by faith. Of this indwelling the immediate effects are, <strong> (i.) </strong> <em> [[Tranquillity]] of conscience. </em> For he testifies and manifests to those in whom he dwells their free justification and gracious adoption. The spirit which such persons have received is "not the spirit of bondage to fear, but the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit that we are the children of God," </p> <p> <span> Romans 8:15-16 </span> . </p> <p> <strong> (ii.) </strong> <em> Power over sin; </em> a prevailing desire and ability to walk before God in holy obedience. No sooner is the Holy Spirit enthroned in the heart, than he begins to make all things new. In his genuine work, purity is always connected with consolation. Those to whom he witnesses their freedom from condemnation he also enables to "walk, not after the flesh, but after the Spirit," <span> Romans 8:1 </span> . </p> <p> <strong> (iii.) </strong> <em> A joyous hope of heaven. </em> Their title results from the fact of their adoption; their power to rejoice in hope, from the Spirit's testimony of that fact. "We, through the Spirit, wait for the hope of righteousness by faith," </p> <p> and "abound in hope, through the power of the Holy Ghost," <span> Galatians 5:5 </span> ; <span> Romans 15:13 </span> . </p> <p> <strong> 3. </strong> To have a complete view of the method by which justification and all its consequent blessings are attained, we must consider the originating, the meritorious, and the instrumental cause of justification. </p> <p> <strong> (1.) </strong> The originating cause is the grace, the free, undeserved, and spontaneous love of God toward fallen man. He remembered and pitied us in our low estate; for his mercy endureth for ever. "After that the kindness and love of God our [[Saviour]] toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us. The grace of God bringeth salvation," <span> Titus 2:11 </span> ; <span> Titus 3:4-5 </span> . We are justified freely by his grace;" <span> Romans 3:24 </span> . But God is wise, and holy, and just, as well as merciful and gracious. And his wisdom determined, that, in order to reconcile the designs of his mercy toward sinners with the claims of his purity and justice, those designs should be accomplished only through the intervention of a divine Redeemer. We are justified "through our Lord Jesus Christ," <span> Romans 1:5 </span> . </p> <p> <strong> (2.) </strong> Our Lord Jesus Christ is the sole meritorious cause of our justification. All he did and all he suffered in his mediatorial character may be said to have contributed to this great purpose. For what he did, in obedience to the precepts of the law, and what he suffered, in satisfaction of its penalty, taken together, constitute that mediatorial righteousness, for the sake of which the Father is ever well pleased in him. Now, in this mediatorial righteousness all who are justified have a saving interest. It is not meant that it is personally, imputed to them in its formal nature or distinct acts; for against any such imputation there lie insuperable objections both from reason and from Scripture. But the collective merit and moral effects of all which the [[Mediator]] did and suffered are so reckoned to our account when we are justified, that, for the sake of Christ and in consideration of his obedience unto death, we are released from guilt, and accepted of God. </p> <p> From this statement of the meritorious cause of justification, it appears that while our pardon is, in its origin, an act of the highest grace, it is also, in its mode, an act most perfectly consistent with God's essential righteousness, and demonstrative of his inviolable justice. It proceeds not on the principle of abolishing the law or its penalty; for that would have implied that the law was unduly rigorous, either in its precepts or in its sanctions. But it rests on the ground that the law has been magnified and vindicated, and that its penalty, or sufferings, which where fully equivalent to that penalty in a moral view, when the dignity of the sufferer is considered, have been sustained by our voluntary Substitute. Thus "grace reigns through righteousness," not at the expense of righteousness. "Now, the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: being justified freely by his grace, through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness; that he might be just, and the justifier of him which believeth in Jesus," </p> <p> <span> Romans 3:21-26 </span> . </p> <p> <strong> (3.) </strong> As to the instrumental cause of justification, the merit of the blood of Jesus does not operate necessarily so as to produce our pardon as an immediate and unavoidable effect, but through the instrumentality of faith. The faith by which we are justified is present faith, faith actually existing and exercised. We are not justified by to-morrow's faith foreseen; for that would lead to the Antinomian notion of justification from eternity, a notion which to mention is to confute. We are not justified by yesterday's faith recorded or remembered; for that would imply the opinion that justification is irreversible. The justification offered in the [[Scriptures]] is a justification upon believing, in which we are never savingly interested until we believe, and which continues in force only so long as we continue to believe. On all unbelievers the wrath of God abides. The atonement of Jesus was indeed accepted, as from him, at the time when it was offered; but it is not accepted, as for us, to our individual justification, until we individually believe, nor after we cease to believe. The OBJECT of justifying faith may be inferred from what has been before said, as to the originating and meritorious causes of justification. It has respect, in general, to all that Christ is set forth in the Gospel as doing or suffering, by the gracious appointment of the Father, in order to our redemption and pardon. But it has respect, in particular, to the atoning sacrifice of Christ, as exhibited by divine authority in the Scriptures, and as attested to be acceptable and sufficient by his resurrection from the dead, and by his mediatorial exaltation at the right hand of God. </p> <p> The acts or exercises of this faith seem to be three; or rather, that faith which is required in order to our justification is a complex act of the mind, which includes three distinct but concurrent exertions of its powers. It includes, <strong> (1.) </strong> The assent of the understanding to the truth of the testimony of God in the Gospel; and especially to that part of it which concerns the design and efficacy of the death of Jesus as a sacrifice for sin. </p> <p> <strong> (2.) </strong> The consent of the will and affections to this plan of salvation; such an approbation and choice of it as imply a renunciation of every other refuge, and a steady and decided preference of this. [[Unbelief]] is called a disallowing of the foundation laid in Zion; whereas faith includes a hearty allowance of it, and a thankful acquiescence in God's revealed method of forgiveness. </p> <p> <strong> (3.) </strong> From this assent of the enlightened understanding, and consent of the rectified will, to the evangelical testimony concerning Christ crucified, results the third thing, which is supposed to be implied in justifying faith; namely, actual trust in the Saviour, and personal apprehension of his merits. When, under the promised leading and influence of the Holy Ghost, the penitent sinner thus confidently relies and individually lays hold on Christ, then the work of justifying faith is complete; then, and not till then, he is immediately justified. On the whole, it may be said that the faith to which the privilege of justification is annexed, is such a belief of the Gospel, by the power of the Spirit of God, as leads us to come to Christ, to receive Christ, to trust in Christ, and to commit the keeping of our souls into his hands, in humble confidence of his ability and his willingness to save us. </p> <p> The grand doctrine of the [[Reformation]] was that of justification by faith, and was therefore held by all the Lutheran and Reformed churches. The Papists assert that man's inherent righteousness is the meritorious cause of his justification: many Protestant divines have endeavoured to unite the two, and have held that men are justified by faith and good works; and others have equally departed from the opinions of the earliest reformers on the subject of justification, in representing it as resulting from the imputation of Christ's active and passive righteousness to those that believe, instead of confining the imputation to the moral consequence and effect of both. In other words, that which is reckoned to us in our justification for righteousness is our faith in Christ's merits, and that not because of any intrinsic value in faith; but only for the sake of those merits. </p> <p> In a mere moral sense man's sin or righteousness is imputed to him, when he is considered as actually the doer of sinful or of righteous acts. A man's sin or righteousness is imputed to him in its <em> legal consequence, </em> under a government of rewards and punishments; and then to impute sin or righteousness signifies, in a legal sense, to reckon and to account it, to acquit or condemn, and forthwith to punish, or to exempt from punishment. Thus [[Shimei]] entreats David, that he would "not impute folly to him," that is, that he would not punish his folly. In this sense, too, David speaks of the blessedness of the man whose "transgression is forgiven," </p> <p> and to whom the Lord "imputeth not sin," that is, whom he forgives, so that the legal consequence of his sin shall not fall upon him. This non- imputation of sin, to a sinner, is expressly called the "imputation of righteousness, without works;" the imputation of righteousness is, then, the non-punishment, or the pardon of sin; and if this passage be read in its connection, it will also be seen, that by "imputing" faith for righteousness, the Apostle means precisely the same thing: "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness; even as David also describeth the man to whom God imputeth righteousness without works, saying, Blessed is the man whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord imputeth not sin." This quotation form David would have been nothing to the Apostle's purpose, unless he had understood the forgiveness of sins, and the imputation of righteousness, and the non- imputation of sin, to signify the same thing as "counting faith for righteousness," with only this difference, that the introduction of the term "faith" marks the <em> manner </em> in which the forgiveness of sin is obtained. To have faith imputed for righteousness, is nothing more than to be justified by faith, which is also called by St. Paul, "being made righteous," that is, being placed by an act of free forgiveness, through faith in Christ, in the condition of righteous men, in this respect, that the penalty of the law does not lie against them, and that they are the acknowledged objects of the divine favour. See <span> FAITH </span> . </p>

<p> A forensic term, and signifies the declaring or the pronouncing a person righteous according to law. It stands opposed to condemnation; and this is the idea of the word whenever it is used in an evangelical sense, <span> Romans 5:18 </span> . <span> Deuteronomy 25:1 </span> . <span> Proverbs 17:15 </span> . <span> Matthew 12:37 </span> . It does not signify to make men holy, but the holding and declaring them so. It is defined by the assembly thus: "An act of God's free grace, in which he pardoneth all our sins, and accepteth us as righteous in his sight only for the righteousness of Christ imputed to us, and received by faith alone." The doctrine of justification, says Mr. Booth, makes a very distinguished figure in that religion which is from above, and is a capital article of that faith which was once delivered to the saints. Far from being a merely speculative point, it spreads its influence through the whole body of divinity, runs through all Christian experience, and operates in every part of practical godliness. Such is its grand importance, that a mistake about it has a malignant efficacy, and is attended with a long train of dangerous consequences. </p> <p> Nor can this appear strange, when it is considered, that the doctrine of justification is no other than the way of a sinner's acceptance with God. Being of such peculiar moment, it is inseparably connected with many other evangelical truths, the harmony and beauty of which we cannot behold while this is misunderstood. It is, if any thing may be so called, an essential article, and certainly requires our most serious consideration. Justification, in a theological sense, is either legal or evangelical. If any person could be found that had never broken the divine law, he might be justified by it in a manner strictly legal. But in this way none of the human race can be justified, or stand acquitted before God. For all have sinned; there is none righteous; no, not one, <span> Romans 3:1-31 </span> : As sinners, they are under the sentence of death by his righteous law, and excluded from all hope and mercy. That justification, therefore, about which the Scriptures principally treat, and which reaches the case of a sinner, is not by a personal, but an imputed righteousness; a righteousness without the law, <span> Romans 3:21 </span> . provided by grace, and revealed in the Gospel; for which reason, that obedience by which a sinner is justified, and his justification itself are called evangelical. </p> <p> In this affair there is the most wonderful display of divine justice and boundless grace. Of divine justice, if we regard the meritorious cause and ground on which the [[Justifier]] proceeds in absolving the condemned sinner, and in pronouncing him righteous. Of boundless grace, if we consider the state and character of those persons to whom the blessing is granted. Justification may be farther distinguished as being either at the bar of God, and in the court of conscience; or in the sight of the world, and before our fellow-creatures. The former is by mere grace through faith; and the latter is by works. To justify is evidently a divine prerogative. It is God that justifieth, Rom 7: 33. That sovereign Being, against whom we have so greatly offended, whose law we have broken by ten thousand acts of rebellion against him, has, in the way of his own appointment, the sole right of acquitting the guilty, and of pronouncing them righteous. He appoints the way, provides the means, and imputes the righteousness; and all in perfect agreement with the demands of his offended law, and the rights of his violated justice. </p> <p> But although this act is in some places of the infallible word more particularly appropriated personally to the Father, yet it is manifest that all the Three [[Persons]] are concerned in this grand affair, and each performs a distinct part in this particular, as also in the whole economy of salvation. The eternal Father is represented as appointing the way, and as giving his own Son to perform the conditions of our acceptance before him, <span> Romans 8:32 </span> : the divine Son as engaged to sustain the curse, and make the atonement; to fulfil the terms, and provide the righteousness by which we are justified, <span> Titus 2:14 </span> : and the Holy Spirit as revealing to sinners the perfection, suitableness, and freeness of the Saviour's work, enabling them to receive it as exhibited in the Gospel of sovereign grace; and testifying to their consciences complete justification by it in the court of heaven, <span> John 16:8 </span> ; <span> John 16:14 </span> . As to the objects of justification, the [[Scripture]] says, they are sinners, and ungodly. For thus runs the divine declaration: To him that worketh is the reward of justification, and of eternal life as connected with it; not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth </p> <p> whom? the righteous? the holy? the eminently pious? nay, verily, but the ungodly; his faith, or that in which he believes, is counted unto him for righteousness, <span> Romans 4:4-5 </span> . <span> Galatians 2:17 </span> . Here, then, we learn, that the subjects of justification, considered in themselves, are not only destitute of a perfect righteousness, but have performed no good works at all. They are denominated and considered as the ungodly, when the blessing is bestowed upon them. Not that we are to understand that such remain ungodly. "All, " says Dr. Owen, "that are justified, were before ungodly: but al that are justified, are, at the same instant, made godly." That the mere sinner, however, is the subject of justification, appears from hence. The Spirit of God, speaking in the Scripture, repeatedly declares that we are justified by grace. But grace stands in direct opposition to works. Whoever, therefore, is justified by grace, is considered as absolutely unworthy in that very instant when the blessing is vouchsafed to him, <span> Romans 3:1-31 </span> . The person, therefore, that is justified, is accepted without any cause in himself. </p> <p> Hence it appears, that if we regard the persons who are justified, and their state prior to the enjoyment of the immensely glorious privilege, divine grace appears, and reigns in all its glory. As to the way and manner in which sinners are justined, it may be observed that the Divine Being can acquit none without a complete righteousness. Justification, as before observed, is evidently a forensic term, and the thing intended by it a judicial act. So that, were a person to be justified without a righteousness, the judgment would not be according to truth; it would be a false and unrighteous sentence. That righteousness by which we are justified must be equal to the demands of that law according to which the Sovereign Judge proceeds in our justification. Many persons talk of conditions of justification (see article CONDITION;) but the only condition is that of perfect righteousness: this the law requires, nor does the Gospel substitute another. But where shall we find, or how shall we obtain a justifying righteousness? Shall we flee to the law for relief? Shall we apply with diligence and zeal to the performance of duty, in order to attain the desired end? The apostle positively affirms, that there is no acceptance with God by the works of the law; and the reasons are evident. Our righteousness is imperfect, and consequently cannot justify. If justification were by the works of men, it could not be by grace: it would not be a righteousness without works. </p> <p> There would be no need of the righteousness of Christ; and, lastly, if justification were by the law, then boasting would be encouraged; whereas God's design, in the whole scheme of salvation, is to exclude it, <span> Romans 3:27 </span> . <span> Ephesians 2:8-9 </span> . Nor is faith itself our righteousness, or that for the sake of which we are justified: for, though believers are said to be justified by faith, yet not for faith: faith can only be considered as the instrument, and not the cause. That faith is not our righteousness, is evident from the following considerations: No man's faith is perfect; and, if it were, it would not be equal to the demands of the divine law. It could not, therefore, without an error in judgment, be accounted a complete righteousness. But the judgment of God, as before proved, is according to truth, and according to the rights of his law. That obedience by which a sinner is justified is called the righteousness of faith, righteousness by faith, and is represented as revealed to faith; consequently it cannot be faith itself. Faith, in the business of justification, stands opposed to all works; to him that worketh not, but believeth. </p> <p> Now, if it were our justifying righteousness, to consider it in such a light would be highly improper. For in such a connection it falls under the consideration of a work; a condition, on the performance of which our acceptance with God is manifestly suspended. If faith itself be that on account of which we are accepted, then some believers are justified by a more, and some by a less perfect righteousness, in exact proportion to the strength or weakness of their faith. That which is the end of the law is our righteousness, which certainly is not faith, but the obedience of our exalted substitute, <span> Romans 10:4 </span> . Were faith itself our justifying righteousness, we might depend upon it before God, and rejoice in it. So that according to this hypothesis, not Christ, but faith, is the capital thing; the object to which we must look, which is absurd. When the apostle says, "faith was imputed to him for righteousness, " his main design was to prove that the eternal Sovereign justifies freely, without any cause in the creature. Nor is man's obedience to the Gospel as to a new and milder law the matter of his justification before God. </p> <p> It was a notion that some years ago obtained, that a relaxation of the law, and the severities of it, has been obtained by Christ; and a new law, a remedial law, a law of milder terms, has been introduced by him, which is the Gospel; the terms of which are faith, repentance, and obedience; and though these are imperfect, yet, being sincere, they are accepted of by God in the room of a perfect righteousness. But every part of this scheme is wrong, for the law is not relaxed, nor any of its severities abated; there is no alteration made in it, either with respect to its precepts or penalty: besides, the scheme is absurd, for it supposes that the law which a man is now under requires only an imperfect obedience: but an imperfect righteousness cannot answer its demands; for every law requires perfect obedience to its own precepts and prohibitions. Nor is a profession of religion, nor sincerity, nor good works, at all the ground of our acceptance with God, for all our righteousness is imperfect, and must therefore be entirely excluded. By grace, saith the apostle, ye are saved, not of works, lest any man should boast, <span> Ephesians 2:8-9 </span> . Besides, the works of sanctification and justification are two distinct things: the one is a work of grace within men; the other an act of grace for or towards men: the one is imperfect, the other complete; the one carried on gradually, the other done at once. </p> <p> See SANCTIFICATION. If, then, we cannot possibly be justified by any of our own performances, nor by faith itself, nor even by the graces of the Holy Spirit, where then shall we find a righteousness by which we can be justified? The Scripture furnishes us with an answer </p> <p> "By Jesus Christ all that believe are justified from all things from which they could not be justified by the law of Moses, " <span> Acts 13:38-39 </span> . "He was delivered for our offences, and raised again for our justification, " <span> Romans 4:25 </span> . "Being justified by his blood, we shall be saved from wrath through him, " <span> Romans 5:9 </span> . The spotless obedience, therefore, the bitter sufferings, and the accursed death of our heavenly Surety, constitute that very righteousness by which sinners are justified before God. That this righteousness is imputed to us, and that we are not justified by a personal righteousness, appears from the Scripture with superior evidence. "By the obedience of one shall many be made righteous, " Rom 19. "He hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him, " <span> 2 Corinthians 5:21 </span> . "And he found in him, not having mine own righteousness which is of the law, but that which is through the faith of Christ; the righteousness which is of God by faith, " <span> Philippians 3:8 </span> . </p> <p> See also <span> Jeremiah 23:6 </span> . <span> Daniel 9:24 </span> . the whole of the 2nd chapter of Galatians. </p> <p> See articles RECONCILLIATION, RIGHTEOUSNESS. As to the properties of justification: </p> <p> 1. It is an act of God's free grace, without any merit whatever in the creature, <span> Romans 3:24 </span> . </p> <p> 2. It is an act of justice as well as grace: the law being perfectly fulfilled in Christ, and divine justice satisfied, <span> Romans 3:26 </span> . <span> Psalms 85:10 </span> . </p> <p> 3. It is an individual and instantaneous act done at once, admitting of no degrees, <span> John 19:30 </span> . </p> <p> 4. It is irreversible, and an unalterable act, <span> Malachi 3:6 </span> . As to the time of justification, divines are not agreed. Some have distinguished it into decretive, virtual, and actual </p> <p> 1. Decretive, is God's eternal purpose to justify sinners in time by Jesus Christ. </p> <p> 2. Virtual justification has a reference to the satisfaction made by Christ. </p> <p> 3. Actual, is, when we are enabled to believe in Christ, and by faith are united to him. Others say it is eternal, because his purpose respecting it was from everlasting: and that, as the [[Almighty]] viewed his people in Christ, they were, of consequence, justified in his sight. But it appears to me, that the principle on which the advocates for this doctrine have proceeded is wrong. They have confounded the design with the execution; for if this distinction be not kept up, the utmost perplexity will follow the consideration of every subject which relates to the decrees of God; nor shall we be able to form any clear ideas of his moral government whatever. </p> <p> To say, as one does, that the eternal will of God to justify men is the justification of them, is not to the purpose; for, upon the same ground, we might as well say that the eternal will of God to convert and glorify his people is the real conversion and glorification of them. That it was eternally determined that there should be a people who should believe in Christ, and that his righteousness should be imputed to them, is not to be disputed; but to say that these things were really done from eternity (which we must say if we believe eternal justification, ) this would be absurd. It is more consistent to believe, that God more consistent to believe, that God from eternity laid the plan of justification; that this plan was executed by the life and death of Christ; and that the blessing is only manifested, received, and enjoyed, when we are regenerated; so that no man can say or has any reason to conclude, he is justified, until he believes in Christ, <span> Romans 5:1 </span> . The effects or blessings of justification, are, </p> <p> 1. An entire freedom from all penal evils in this life, and that which is to come, <span> 1 Corinthians 3:22 </span> . </p> <p> 2. Peace with God, <span> Romans 5:1 </span> . </p> <p> 3. [[Access]] to God through Christ, <span> Ephesians 3:12 </span> . </p> <p> 4. [[Acceptance]] with God, <span> Ephesians 5:27 </span> . </p> <p> 5. Holy confidence and security under all the difficulties and troubles of the present state, <span> 2 Timothy 1:12 </span> . </p> <p> 6. Finally, eternal salvation, <span> Romans 8:30 </span> . <span> Romans 5:18 </span> . Thus we have given as comprehensive a view of the doctrine of justification as the nature of this work will admit; a doctrine which is founded upon the sacred Scriptures; and which, so far from leading to licentiousness, as some suppose, is of all others the most replete with motives to love, dependence, and obedience, <span> Romans 6:1-2 </span> . A doctrine which the primitive Christians held as constituting the very essence of their system; which our reformers considered as the most important point; which our venerable martyrs gloried in, and sealed with their blood; and which, as the church of [[England]] observes, is a "very wholesome doctrine, and full of comfort." </p> <p> See Dr. Owen on Justification; Rawlins on Justification; Edwards's [[Sermon]] on ditto; [[Lime]] Street Aspasio, and [[Eleven]] Letters; Witherspoon's Connexion between Justification and Holiness; Gill and Ridgley's Div. but especially Booth's [[Reign]] of Grace, to which I am indebted for great part of the above article. </p>

<p> Justification is the declaring of a person to be just or righteous. It is a legal term signifying acquittal, a fact that makes it unpalatable to many in our day. We tend to distrust legalism and thus we dismiss anything that savors of a legalistic approach. We should be clear that our hesitation was not shared by the biblical writers. In their day it was axiomatic that a wealthy and important citizen would not be treated in a law court in the same way as an insignificant person. Indeed this was sometimes written into the statutes and, for example, in the ancient Code of [[Hammurabi]] it is laid down that if a citizen knocked out the tooth of another citizen his own tooth should be knocked out. But if the victim was a vassal it sufficed to pay a small fine. Nobody expected strict justice in human tribunals but the biblical writers were sure that God is a God of justice. Throughout the [[Bible]] justice is a category of fundamental importance. </p> <p> It mattered to the biblical writers that God is a God is a God of perfect justice, a truth expressed in Abraham's question, "Will not the Judge of all the earth do right?" ( <span> [[Genesis]] 18:25 </span> ). God can be relied on to act in perfect justice and without giving preference to the wealthy and the highly placed in our human societies. "The Lord takes his place in court; he rises to judge the people. The Lord enters into judgment against the elders and leaders of his people" ( <span> Isaiah 3:13-14 </span> ). Over and over the punishment of evil is put in legal terms ( <span> Exodus 6:6 </span> ; <span> 7:4 </span> ) and specifically Israel's sin is brought out with the use of legal imagery ( <span> Micah 6:1-2 </span> ). </p> <p> Accordingly it is not surprising that salvation is often viewed in legal terms. The basic question in all religion is, "How can sinful people be just (i.e., be justified) before the holy God?" Justification is a legal term with a meaning like "acquittal"; in religion it points to the process whereby a person is declared to be right before God. That person should be an upright and good person, but justification does not point to qualities like these. That is rather the content of sanctification. Justification points to the acquittal of one who is tried before God. In both the Old [[Testament]] and the New the question receives a good deal of attention and in both it is clear that people cannot bring about their justification by their own efforts. The legal force of the terminology is clear when Job exclaims, "Now that I have prepared my case, I know I will be vindicated" ( <span> Job 13:18 </span> ). </p> <p> Justification ( <i> dikaiosis </i> []) is connected linguistically with righteousness ( <i> dikaiosune </i> []); in the first century it is clear that all the words with this root were concerned with conformity to a standard of right. And in Scripture it is not too much to say that righteousness is basically a legal term. The law that mattered was, of course, the law of God, so that righteousness signified conformity to the law of God. </p> <p> <i> The Old Testament </i> . We do not find the full New Testament doctrine of justification by faith in the Old Testament, but we do find teachings that agree with it and that in due course were taken up into that doctrine. Thus it is made clear that sin is uNIVersal, but that God provides forgiveness. For the first point, "All have turned aside, they have together become corrupt; there is no one who does good, not even one" ( <span> Psalm 14:3 </span> ). And when God looks down from heaven he sees that "they have together become corrupt; there is no one who does good, not even one" ( <span> Psalm 53:2-3 </span> ). Many such passages could be cited. And for the second point, "If you, [[O]] Lord, kept a record of sins, [[O]] Lord, who could stand? But with you there is forgiveness" ( <span> Psalm 130:3-4 </span> ). The end of Micah's prophecy emphasizes that God is a God "who pardons sin and forgives the transgression of the remnant of his inheritance" and that he "delights to show mercy" (7:18-20). </p> <p> Sometimes we find the thought that God imputes righteousness to people. He did this to Abraham, who believed God "and he credited it to him as righteousness" ( <span> Genesis 15:6 </span> ). Again [[Phinehas]] took decisive action so that the plague was checked and "This was credited to him as righteousness" ( <span> Psalm 106:31 </span> ; Phinehas is described in the words, "as zealous as I am for my honor among them, " <span> Numbers 25:11 </span> ). And the prophet can say, "He who vindicates (or justifies) me is near" ( <span> Isaiah 50:8 </span> ). </p> <p> <i> The New Testament </i> . When we turn to the New Testament we must be clear that the righteousness and justification terminology is to be understood in the light of its Hebrew background, not in terms of contemporary Greek ideas. We see this, for example, in the words of Jesus who speaks of people giving account on the day of judgment: "by your words you will be acquitted, and by your words you will be condemned" ( <span> Matthew 12:37 </span> ; the word NIV translates "acquitted" is the one Paul normally uses for "justified" ). Those acquitted on the day of judgment are spoken of as "the righteous" ( <span> Matthew 25:37 </span> ; they go into "eternal life, " v. 46 ). </p> <p> The verb translated "to justify" clearly means "to declare righteous." It is used of God in a quotation, which the New International Version renders "So that you may be proved right when you speak" ( <span> Romans 3:4 </span> ; the NRSV has more exactly, "So that you may be justified in your words" ). Now God cannot be "made righteous"; the expression obviously means "shown to be righteous" and this helps us see that when the word is applied to believers it does not mean "made righteous"; it signifies "declared righteous, " "shown to be in the right, " or the like. </p> <p> Paul is fond of the concept of justification; indeed for him it is the characteristic way of referring to the central truth of the gospel. He makes much more use of the concept than do the other writers of the New Testament. This does not mean that he has a different understanding of the gospel; it is the same gospel that he proclaims, the gospel that the death of Christ on the cross has opened a way of salvation for sinners. But he uses the concept of justification to express it whereas the other writers prefer other terms. He says, "Just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous" ( <span> Romans 5:19 </span> ). We should not understand "were made sinners" in any such sense as "were compelled to be sinners." It signifies "were constituted sinners, " "were reckoned as sinners." Paul is saying that the whole human race is caught up in the effect of Adam's sin; now all are sinners. Paul speaks of God "who justifies the wicked" ( <span> Romans 4:5 </span> ): it is not people who have merited their salvation of whom he writes, but people who had no claim on salvation. It was "while we were still sinners" that Christ died for us ( <span> Romans 5:8 </span> ). But the effect of Christ's saving work is that now all believers are "made righteous, " "accepted by God as righteous." </p> <p> Paul insists that people are not justified by what they themselves do. Justification is not the result of the infusion of new life into people, but comes about when they believe. The apostle points to the important example of Abraham, the great forbear of the Jewish race, as one who was not justified by works ( <span> Romans 4:2-3 </span> ). And, of course, if Abraham was not justified by works, then who could possibly be? Specifically Paul says, "a man is not justified by observing the law"; indeed, "by observing the law no one will be justified" ( <span> Galatians 2:16 </span> ; cf. also <span> Galatians 3:11 </span> ). </p> <p> There is something of a problem in that, whereas Paul says quite plainly that justification is by faith and not by works, James holds that "a person is justified by what he does and not by faith alone" (2:24). James chooses Abraham and [[Rahab]] as examples of people who were justified by works (2:21,25). He points out that Abraham "offered his son [[Isaac]] on the altar" and that Rahab lodged the spies and sent them away. </p> <p> But we should notice that both these Old Testament worthies are elsewhere singled out as examples of faith. Paul cited Abraham to establish the truth that we are justified by faith rather than by works. Indeed, he quotes Scripture, "Abraham believed God, and it was credited to him as righteousness" ( <span> Romans 4:3 </span> , citing <span> Genesis 15:6 </span> ; he cites it again in v. 22 ). In Romans 4Paul has a strong argument that it was not works that commended the patriarch to God, but faith: Abraham is, for Paul, the classic example of a man who believed and who was accepted by God because of his faith. And the writer to the Hebrews says plainly that it was "by faith" that Rahab welcomed the spies ( <span> Hebrews 11:31 </span> ). </p> <p> If we look more closely at what James says we see that he is not arguing for works in the absence of faith, but rather for works as the evidence of faith. "Show me your faith without deeds, " he writes, "and I will show you my faith by what I do" (2:18) and goes on to cite the demons who believe that there is one God as examples of the kind of faith he deprecates. James is sure that saving faith transforms the believer so that good works necessarily follow; and he complains about people who say they have faith, but whose lives show quite plainly that they have not been saved. When people have saving faith God transforms their lives and James' point is that in the absence of this transformation we have no reason for thinking that those who profess to be believers really have saving faith. We should not overlook the fact that James as well as Paul quotes <span> Genesis 15:6 </span> to make it clear that Abraham was justified by faith. And we should bear in mind that this was many years before he offered Isaac on the altar; indeed it was before Isaac was born. While the offering of Isaac showed that Abraham was justified, his justification, even on James' premises, took place long before the act that showed its presence. </p> <p> And we must say much the same about Paul. He certainly calls vigorously for faith, but he calls equally vigorously for lives of Christian service. And when he writes, "The only thing that counts is faith expressing itself through love" ( <span> Galatians 5:6 </span> ), he is saying something with which James would surely agree. For James says, "I will show you my faith by what I do" (2:18). </p> <p> Paul continually emphasizes the importance of justification by faith. In his sermon at [[Antioch]] in [[Pisidia]] he points out that "through Jesus the forgiveness of sins is proclaimed to you" and immediately adds, "Through him everyone who believes is justified from everything you could not be justified from by the law of Moses" ( <span> Acts 13:38-39 </span> ). More than once he quotes the words from Habbakuk 2:4, "the righteous will live by faith" ( <span> Romans 1:17 </span> ; <span> Galatians 3:11 </span> ; cf. also <span> Galatians 2:16 </span> ; <span> Hebrews 10:38 </span> ). He says explicitly that justification is by faith and not by observing the law ( <span> Romans 3:28 </span> ), or simply that "we have been justified through faith" ( <span> Romans 5:1 </span> ). </p> <p> Paul does not, of course, argue that faith is a meritorious act that of itself brings about justification. He is not saying that if we believe strongly enough we somehow get rid of our sins. But real faith means trust in God and when we trust God we are open to the divine power that works in us to make us the sort of people we ought to be and to accomplish the divine purpose. When we insist on our own moral performance we cut ourselves off from the good that God works in believers. </p> <p> At the center of Paul's religion is the cross of Jesus, and faith means trusting the crucified Lord. Thus Paul says that Jesus "was delivered over to death for our sins and was raised to life for our justification" ( <span> Romans 4:25 </span> ). We should not, of course, put too strong a distinction between the effects of Jesus' death and the effects of his resurrection. Paul is saying that Jesus' death and resurrection meant a complete dealing with sins and a perfectly accomplished justification. We are "justified freely by his grace through the redemption that came by Christ Jesus" ( <span> Romans 3:24 </span> ), which means that Jesus' atoning death is critically important in our justification. Similarly we are justified "by his grace" ( <span> Romans 3:24 </span> ), "by his blood" ( <span> Romans 5:9 </span> ), "in the name of the Lord Jesus Christ" ( <span> 1 Corinthians 6:11 </span> ), and "in Christ" ( <span> Galatians 2:17 </span> ), which are all ways of saying that it is the saving work of Jesus that brings about the justification of sinners. </p> <p> [[Salvation]] by the way of the cross was so that God would be "just and the one who justifies the man who has faith in Jesus" ( <span> Romans 3:26 </span> ). This will be in mind also in the reference to God as presenting Christ "as a sacrifice of atonement (better, "a propitiation") through faith in his blood" ( <span> Romans 3:25 </span> ). That we are "justified by his blood" ( <span> Romans 5:9 </span> ) points to the same truth: It is the death of Jesus that makes us right with God. This is the meaning also when we read that we are "justified by his grace" ( <span> Titus 3:7 </span> ). It was God's good gift that brought justification, his "one act of righteousness" in Christ that effected it ( <span> Romans 5:16,18 </span> ). Another way of putting it is that the saved are saved not because of their own righteousness (they are sinners), but because of the righteousness that is from God and which they receive by faith ( <span> Philippians 3:9 </span> ; cf. 2Col 5:21). </p> <p> It is plain from the New Testament teaching throughout that justification comes to the sinner by the atoning work of Jesus and that this is applied to the individual sinner by faith. That God pardons and accepts believing sinners is the truth that is enshrined in the doctrine of justification by faith. </p> <p> [[Leon]] Morris </p> <p> See also [[Atonement]]; [[Crucifixion Cross]]; [[Death Of Christ]]; [[Faith]]; [[Paul The Apostle]]; [[Works Of The Law]] </p> <p> <i> Bibliography </i> . M. Barth, <i> Justification </i> ; G. C. Berkouwer, <i> Faith and Justification </i> ; J. Buchanan, <i> The [[Doctrine]] of Justification </i> ; F. Colquhoun, <i> The Meaning of Justification </i> ; L. Morris, <i> The [[Apostolic]] [[Preaching]] of the Cross </i> ; idem, <i> The Cross in the New Testament </i> ; P. Toon, <i> Justification and [[Sanctification]] </i> ; F. B. Westcott, <i> The Biblical Doctrine of Justification </i> . </p>

<p> The English words ‘justification’ and ‘righteousness’ are different parts of the same word in the original languages of the Bible. This applies to the Hebrew of the Old Testament and the Greek of the New (see also <span> RIGHTEOUSNESS </span> ). </p> <p> <span> Meaning of ‘justify’ in the Bible </span> </p> <p> Most commonly the Bible uses the word ‘justify’ in what might be called a legal sense. The picture is that of a courtroom where the righteous person is the one whom the judge declares to be right. The person is justified. In other words, to justify means to declare righteous, to declare to be in the right, to vindicate. It is the opposite of to condemn, which means to declare guilty, to declare to be in the wrong ( <span> Deuteronomy 25:1 </span> ; <span> Job 13:18 </span> ; <span> Isaiah 50:7-8 </span> ; <span> Matthew 12:37 </span> ; <span> Luke 18:14 </span> ; <span> Romans 8:33 </span> ). </p> <p> Those who try to show that they are in the right are said to be trying to justify themselves. They are trying to declare themselves righteous ( <span> Job 32:2 </span> ; <span> Luke 10:28-29 </span> ; <span> Luke 16:14-15 </span> ). They may even go to the extent of condemning God in order to justify themselves, declaring God to be wrong and themselves to be right ( <span> Job 40:8 </span> ). It is in this sense of declaring someone to be right or wrong that the Bible may speak of God as being justified. People acknowledge that he is in the right and that his judgments are correct ( <span> Psalms 51:4 </span> ; <span> Luke 7:29 </span> ; <span> Romans 3:4 </span> ; cf. <span> Revelation 16:5 </span> ). </p> <p> Some may argue that to justify means to make righteous (cf. <span> Romans 5:19 </span> RSV), but if such is the case it is important to understand what is meant by being ‘made’ righteous. People are not made righteous in the sense that a piece of metal placed in a fire is ‘made hot’. They are made righteous only in the sense of being declared righteous. They are put in a right relationship with God ( <span> Romans 5:19 </span> GNB). The word has to do with a legal pronouncement, not with changing people from one thing to another by placing some new moral power within them ( <span> Romans 4:1-3 </span> ; <span> Romans 5:17-19 </span> ; <span> Philippians 3:9 </span> ). </p> <p> Just as condemn does not mean ‘make wicked’, so justify does not mean ‘make good’. Nevertheless, one result of the justification of believers is that their lives are changed so that righteousness (in the sense of right behaviour), not sin, becomes the chief characteristic ( <span> Philippians 3:9-10 </span> ; <span> James 2:17-23 </span> ; <span> 1 Peter 2:24 </span> ; <span> 1 John 3:7 </span> ; see <span> SANCTIFICATION </span> ). </p> <p> <span> Justification by faith </span> </p> <p> The fullest explanation of justification is in the writings of Paul. There the teaching centres on God’s great act of salvation by which he declares repentant sinners righteous before him. Instead of having the status of those who are guilty and condemned, sinners now have the status of those who are right with God. God brings them into a right relationship with himself, giving them a right standing before him ( <span> Romans 5:1-2 </span> ; <span> Romans 8:33 </span> ). </p> <p> This is entirely an act of God’s grace, for no one can have a right standing before God on the basis of personal good deeds. Even a person’s best efforts to keep the law will not help. Since all are sinners and under God’s condemnation, there is nothing anyone can do to gain acceptance with God ( <span> Psalms 143:2 </span> ; <span> Romans 3:28 </span> ; <span> Romans 9:31-32 </span> ; <span> Galatians 2:16 </span> ). God accepts people not because of anything they do, but solely because of his mercy ( <span> Isaiah 55:7 </span> ; <span> Micah 7:18 </span> ; <span> Romans 3:24 </span> ; <span> Ephesians 2:8 </span> ). </p> <p> However, this gracious work of justification takes place only in those who trust in God. It is through faith that people are justified; more specifically, through faith in Jesus Christ. Christ has done the work and they accept the benefits of that work by faith ( <span> Romans 1:17 </span> ; <span> Romans 3:22 </span> ; <span> Romans 3:28 </span> ; <span> Romans 4:2-5 </span> ; <span> Romans 5:1 </span> ; <span> Galatians 2:16 </span> ; <span> Galatians 3:11 </span> ; see <span> FAITH </span> ; <span> GRACE </span> ). </p> <p> The basis of God’s merciful act of justification is the death and resurrection of Jesus Christ ( <span> Romans 3:24-25 </span> ; <span> Romans 4:23-25 </span> ; <span> Romans 5:9 </span> ; <span> Romans 5:17-19 </span> ; <span> Galatians 2:21 </span> ). God now sees believers as ‘in Christ’ and therefore he declares them righteous. And those whom God declares righteous are righteous – not in the sense that they are perfect people who cannot sin any more, but in the sense that God gives them a righteousness that is not their own, the righteousness of Christ. God accepts believing sinners because of what Christ has done. Jesus Christ becomes, as it were, their righteousness ( <span> 1 Corinthians 1:30 </span> ; <span> 2 Peter 1:1 </span> ). </p> <p> <span> Justification and substitution </span> </p> <p> Although the word ‘justification’ tells us that God declares sinners righteous, it does not tell us the hidden mysteries of divine activity that make it possible for God to do this. The mysteries of God’s will and the wonders of his salvation are in some ways beyond human understanding. But since justification is concerned with the processes of law, a further illustration from the law court may suggest the way God has worked. </p> <p> In this courtroom scene, God is the judge and sinners are on trial ( <span> Romans 2:2 </span> ; <span> Romans 2:5-6 </span> ; <span> Romans 3:23 </span> ). God loves them and wants to forgive them ( <span> 1 John 4:16 </span> ; <span> 2 Peter 3:9 </span> ), but his love requires that he act justly (i.e. righteously). If a judge acquitted the guilty merely because they were people he liked, he would be unjust. He might claim to be loving, but his love would be no more than an irrational emotion divorced from moral justice and righteousness. True love, by contrast, is so zealous for the other person’s well-being that it reacts in anger against all that is wrong (cf. <span> Hebrews 12:6 </span> ). </p> <p> God is love and wants to forgive sinners, but because he is a God of love he cannot ignore sin or treat it as if it does not matter. His act of forgiveness, if it is based on love, will involve his dealing with sin. </p> <p> Being a God of love, God must punish sin, but at the same time (being a God of love) he provides a way whereby sinners need not suffer the punishment themselves. He has done this by taking human form in the person of Jesus Christ, living with sinners as a fellow human being in their world, and then, without himself being a sinner, taking sin’s punishment on their behalf ( <span> Romans 3:24 </span> ; <span> Romans 5:9 </span> ; <span> 2 Corinthians 5:18 </span> ). God is both the judge and the one against whom people have sinned, but at the same time he is the one who bears the penalty of their sin. He forgives sinners only at great cost to himself ( <span> John 3:16 </span> ; <span> 2 Corinthians 8:9 </span> ; see <span> SACRIFICE </span> ). </p> <p> Jesus died in the place of, or as the substitute for, guilty sinners ( <span> 1 Peter 2:24 </span> ). [[Whereas]] Adam’s sin brought death, Christ’s death brings life ( <span> Romans 5:15 </span> ; <span> Romans 5:18 </span> ). Being fully human, Jesus could be a substitute for his fellow human beings, but only because he was sinless and completely obedient. He fulfilled all God’s righteous requirements under the law ( <span> Matthew 3:15 </span> ; <span> Philippians 2:8 </span> ; <span> 1 Peter 2:22 </span> ; <span> 1 John 3:5 </span> ). One who broke God’s law would be under condemnation himself and could not take the place others ( <span> Galatians 3:10 </span> ). Jesus, however, kept God’s law perfectly. He was absolutely righteous in the fullest moral sense of the word, and so was able to bear the law’s punishment on behalf of those who had broken it ( <span> Galatians 3:11-13 </span> ; <span> Galatians 4:4-5 </span> ). </p> <p> When he died, the sinless Jesus suffered the punishment that sin deserved. ‘He bore our sins’ ( <span> 1 Peter 2:24 </span> ). Because of the death of Christ, God can now forgive repentant sinners and accept them as righteous before him. [[Believers]] are now in a right relationship with God, because Christ is in a right relationship with God ( <span> 2 Corinthians 5:21 </span> ). God’s justice and God’s mercy operate in harmony, because both are outworkings of his love. His justice is satisfied in seeing sin punished, and his mercy flows out in seeing sin forgiven. In his love God justifies guilty but repentant sinners, yet he does so justly and righteously ( <span> Romans 3:26 </span> ; <span> Romans 4:5 </span> ; see also <span> PROPITIATION </span> ). </p> <p> <span> Justification and forgiveness </span> </p> <p> God’s forgiveness is more than what people usually mean when they talk of forgiveness. It is more than merely the removal of hostility or the ignoring of wrongdoing. When God forgives sinners, he also justifies them, bringing them into a right relation with himself ( <span> Romans 5:6-11 </span> ). God not only removes condemnation, he also gives righteousness ( <span> Romans 4:6-8 </span> ; <span> Romans 4:22 </span> ; <span> Romans 5:17 </span> ; <span> Romans 5:19 </span> ; <span> 2 Corinthians 5:19 </span> ; <span> 2 Corinthians 5:21 </span> ; <span> Philippians 3:9 </span> ). [[Forgiveness]] is something that believers continue to be in need of because they are still likely to sin ( <span> Matthew 6:12 </span> ); justification is a once-for-all act, a declaration by God that he accepts them in his Son ( <span> Romans 5:1-2 </span> ). </p> <p> The forgiveness that believers need day by day is concerned not with the basic work of justification, but with their daily enjoyment of fellowship with God. Although the penalty of sin has been paid, the evil effects of sin are still in the world and believers cannot escape them. Their failures may disappoint themselves and God, but as they confess those failures they are assured of God’s forgiveness ( <span> 1 John 1:7 </span> ; <span> 1 John 1:9 </span> ; see <span> CONFESSION </span> ; <span> FORGIVENESS </span> ). Their justification, however, is never in question. </p> <p> Christ’s death deals with sin’s penalty for all believers, whether they belong to generations past, present or future. In like manner it deals with the penalty for all the sins of each individual believer, whether those sins be in the past, present or future <span> Romans 3:22-26 </span> ; <span> Hebrews 9:15 </span> ). </p>

<p> Old Testament In its simplest form, the cardinal theme of Scripture could be described as God's relationship with His people. Justification is a term which explains how an individual enters into that relationship with God, contrasts the life of participants in that relationship with those outside, and outlines the obligations of that relationship. Justification is the remedy for the chief problem of sin which separates God and sinners. </p> <p> God called Abraham and promised to make him into a great people ( <span> Genesis 12:1-3 </span> ). Effectually, Abraham was called to counteract the sin of Adam. The only proper response to that call was faith. Although advanced in years, Abraham was promised a child Isaac, through whom innumerable descendants would emerge. Abraham's response to this promise is the crux of the whole idea of justification in the Old as well as in the New Testament. <span> Genesis 15:6 </span> captures this response: “Abram believed the Lord, and he credited it to him as righteousness” (NIV). [[Righteousness]] is not something Abraham possessed that prompted a reward from God. [[Quite]] to the contrary, a condition was fulfilled on the part of Abraham, and subsequently on the part of God. The Old Testament teaches that to be righteous is to fulfill the conditions of the covenant relationship. Therefore, to act righteously is to act in compliance with the covenant. The Hebrew word translated “credited” (or imputed or reckoned) originally described the important priestly task of endorsing the offerings presented to God ( <span> Leviticus 7:18 </span> ; <span> Leviticus 17:4 </span> ; <span> Numbers 18:27 </span> ). On the basis of this understanding, God accepted the response of Abraham's faith. This covenant was no mere abstraction. It was a term of relationship encompassed by the concrete, dynamic action of God. Similarly, righteousness is a term of relationship. The covenant establishes the terms of the relationship. A person who fulfills the terms of the covenant relationship is called righteous. </p> <p> The search for the abstract noun “justification” in the Old Testament is fruitless. However, the verb, “to justify,” is found occasionally, often in the passive “to be justified,” pointing to some kind of agency involved in the action (see <span> Job 11:2 </span> ; <span> Job 13:18 </span> ; <span> Job 25:4 </span> ; <span> Psalm 51:4 </span> ; <span> Psalm 143:2 </span> ; <span> Isaiah 43:9 </span> ,Isaiah 43:9, <span> 43:26 </span> ; <span> Isaiah 45:25 </span> ). All of these references clearly reveal the nature of justification: it is something that God does. The elemental sense in which the Old Testament employs the idea of “justifying” is best expressed in the phrase “proclaiming to be within the covenant relationship.” </p> <p> Ironically, God's chosen people [[Israel]] continually displayed a bent toward rebellion which can best be rendered, in covenantal language, as infidelity more than immorality. This is why the Hebrew prophets strongly decried Israel's proclivity to prostitute themselves with foreign gods. Hosea provides the best example of this infidelity because it was personified in his life. Hosea's personal experience in marriage served also as a parable of God's relationship with Israel. The names of his three children, [[Jezreel]] (God scatters), [[Lo-Ruhamah]] (not pitied), and [[Lo-Ammi]] (not my people) show the extent of the rebellion. God's perennial problem with Israel caused Him to act “justly,” that is, He had to render a judgment or He would be characterized as a bad judge. This is how Hosea interpreted God's judgment upon sin and unfaithfulness to the covenant. The actions taken by God were not arbitrary; rather, they are to be seen as actions resulting directly from a major disruption in the covenantal bond. Balancing this view, the Hebrew conception of justice also included an important redemptive element. Even in the midst of Israel's rebellion, Hosea vividly portrayed God saying to them, “How can I give you up, Ephraim? How can I hand you over, Israel?” ( <span> Hosea 11:8 </span> NIV). Justification always requires obedience on the part of God's people, but justification also always requires judgment and restoration on the part of God. [[Anything]] less would greatly diminish the meaning of the term “justification.” </p> <p> New Testament The New Testament's posture, with respect to the idea of justification, is also dependent on the concrete activity of God. The major difference is that, in the New Testament, God dealt with the sin of humankind by the highest and most intimate form of revelation, His Son Jesus Christ. The earliest Christians believed that they were “made right” with God through the death and resurrection of Jesus Christ ( <span> Romans 3:21-26 </span> ; <span> Romans 4:18-25 </span> ; <span> 1 Corinthians 1:30 </span> ; <span> 1 Corinthians 6:11 </span> ; <span> 1 Timothy 3:16 </span> ; <span> 1 Peter 3:18 </span> ). In his letter to the Romans, Paul conveyed the message that God did not consider sin lightly. [[Sin]] created a massive gulf between God and people. This gulf required a bridge to bring all of humanity into a right relationship with God. Theologians call God's bridge building “reconciliation.” [[Reconciliation]] functions to bring humans “justification.” The main character who effected this divine plan was Jesus Christ. Uniquely, His death on the cross made it possible for God and people to be reconciled ( <span> Romans 5:10 </span> ) and thus for humans to be justified. </p> <p> Not found in the Old Testament, justification is almost as scarce in the New Testament, occurring only three times ( <span> Romans 4:25 </span> ; <span> Romans 5:16 </span> ,Romans 5:16, <span> 5:18 </span> ). The necessity of justification, however, is sufficiently expressed by Paul in <span> Romans 5:12-21 </span> . Paul advanced this theme of sin and its effects no doubt with the story of <span> Genesis 3:1 </span> in mind. Paul described sin almost as a personal power controlling people, preventing them from obeying God, and leading them to death. No one is excluded from sin's domain. All people are in the deplorable state of being separated from God due to sin. All people desperately need deliverance. The redemptive activity of Christ provides the only avenue to a right relationship with God. </p> <p> Justification does not encompass the whole salvation process; it does, however, mark that instantaneous point of entry or transformation which makes one “right with God.” Christians are justified in the same way Abraham was, by faith ( <span> Romans 4:16 </span> ; <span> Romans 5:1 </span> ). Human works do not achieve or earn acceptance by God. The exercise of faith alone ushers us into a right, unmerited relationship with God ( <span> Galatians 2:16 </span> ; <span> Titus 3:7 </span> ). Biblically, the spiritual journey begins at the point of justification. This immediate act has far-reaching consequences. It establishes the future. God in the present moment announces the verdict He will pronounce on the day of final judgment. He declares that trusting faith in Jesus Christ puts people in the right with God, bringing eternal life now and forever. </p> <p> Paul taught that faith in Jesus Christ is an obedient response which results from hearing the Gospel ( <span> Romans 10:17 </span> ). He drew a connection between the Christian's faith and the faith of Abraham. Abraham's faith in God can be seen as an exemplary foreshadowing which would find ultimate expression in every Christians' relationship to God through Jesus Christ. </p> <p> Two related questions present themselves for consideration: (1) What is the relationship between faith and Old Testament law?, and (2) What is the relationship between faith and works? Paul found no room in his theology for an elitist righteousness. [[Special]] privileges were not administered by God in direct proportion to blood (nationality), brawn (strength), or brains (intellect). No justification within the law would allow anyone (Jew or not) to sidestep faith in Jesus Christ. Paul eliminated all doubt when he argued that being a Jew is neither a prerequisite ( <span> Romans 4:1-25 </span> ) nor a prerogative ( <span> Romans 9:1-33 </span> ) for justification. The only stipulation, accessible to all, is faith. </p> <p> Some confusion results when a comparison is made between faith and works. Paul is not the only adherent or spokesman for the doctrine of justification by faith. The apostle James, among others, taught this crucial doctrine also. However, premature appraisals of <span> James 2:14-26 </span> have caused some to see a contradiction in comparison with Paul's instruction. Nothing is further from the truth. The two writers merely expressed different concerns. James' idea of faith summarily eliminated all instances of imagined belief which had no observable or corresponding behavior. Paul's concept of faith emphasized a shift of focus from the world to Jesus Christ on the part of the believer. It was a reorientation which resulted in good works (see <span> Romans 12:1 </span> ). By God's grace we are offered salvation, which we accept by faith. This faith results in a radical change of our natures ( <span> 2 Corinthians 5:17 </span> ) in order that we might do good works. See [[Paul]]; [[James]]; Reconciliation; [[Faith]]; [[Eternal Life]] . </p> <p> Paul [[Jackson]] </p>

<p> (See <span> IMPUTE </span> .) "The just shall live by faith" ( <span> Habakkuk 2:4 </span> ) is thrice quoted by Paul: </p> <p> <span> (1) </span> <span> Romans 1:17 </span> , where the emphasis is on "just," the gospel plan of saving men sets forth "the righteousness (justice) of God" as excluding the righteousness of man, Gentile and Jew alike ( <span> Romans 1:17 </span> ff; Romans 2; <span> Romans 3:25 </span> ). </p> <p> <span> (2) </span> <span> Galatians 3:11 </span> , etc., where the emphasis is on "faith" as distinguished front works, either distinct from or combined with faith, in the act of justification, this is by faith alone. </p> <p> <span> (3) </span> <span> Hebrews 10:38-39 </span> , where the emphasis is on "live"; as in the first instance in the matter of justification, so throughout, spiritual life is continued only by faith as opposed to "drawing back." </p> <p> Again, the gratuitousness of God's gift of justification is brought out by comparing <span> Romans 3:24 </span> , "being justified freely ( <span> doorean </span> ) by His grace through the redemption that is in Christ Jesus," with <span> John 15:25 </span> , "they hated ME without a cause" ( <span> doorean </span> ). As gratuitous as was man's hatred, so gratuitous is God's love justifying believers through Christ. Man had every cause to love, yet he hated, God; God had every cause given by man to hate, yet He loves, man. The Hebrew <span> tsadaquw </span> , Greek <span> dikaioo </span> , expresses, not to infuse righteousness into but to impute it to, man; to change his relation to God legally or forensically, not in the first instance to change his character. "Justification" is no more an infusion of righteousness than "condemnation," its opposite, is an infusion of wickedness, as is proved by <span> Deuteronomy 25:1 </span> , "the judges shall justify the righteous and condemn the wicked," <span> Proverbs 17:15 </span> ; <span> Isaiah 5:23 </span> ; <span> Psalms 143:2 </span> , which shows that by inherent righteousness no man could be justified. </p> <p> In 40 Old Testament passages the Hebrew is used in the forensic sense, <span> Isaiah 53:11 </span> , "by His knowledge shall My righteous [[Servant]] justify many" is no exception, for the mode of His justifying them follows, "He shall bear their iniquities." So in <span> Daniel 12:3 </span> ministers "justify" or "turn to righteousness" their converts instrumentally, i.e. bring them to God who justifies them. In <span> Daniel 8:14 </span> , margin, "the sanctuary shall be justified" means "shall be vindicated from profanation," shall stand in a relation of right before God which it had not done before its cleansing. Similarly the Greek verb means not to make righteous or pure, but to count righteous before God. [[Opposed]] to <span> katakrinoo </span> , "to condemn", <span> Romans 8:33-34 </span> ; "who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that condemneth?" Also <span> Romans 5:16 </span> ; <span> Luke 18:14 </span> . <span> Matthew 11:19 </span> means like <span> Daniel 8:14 </span> , "wisdom is vindicated from the condemnation" east on her by "this generation." </p> <p> Also <span> Matthew 12:37 </span> ; <span> Luke 7:29 </span> , the publicans "justified God"; i.e. vindicated His righteousness, showed they counted Him righteous in His "counsel" by accepting the gospel; opposed to the [[Pharisees]] who "rejected" it, to their own condemnation ( <span> Romans 2:13 </span> ). Before man's bar, ordinarily, the righteousness on account of which he is justified or counted righteous is his own; before God's bar, the righteousness on account of which he is justified is Christ's, which is God's ( <span> 2 Peter 1:1 </span> ). Therefore pardon accompanies justification before God's bar, but pardon would be scorned by one innocent and therefore justified before man's bar. Again, acquittal before man is not always accompanied with justification; but the sinner pardoned before God is always justified also. In <span> 1 John 3:7 </span> , "he that doeth righteousness is righteous even as He is righteous"; not his doing righteousness makes him righteous, but shows that he is so, i.e. justified by the righteousness of God in Christ ( <span> Romans 10:3-10 </span> ). </p> <p> A man "deceives" himself if he think himself "righteous," and yet does not righteousness, for "doing righteousness" is the sure fruit and proof of "being righteous," i.e. of having the only principle of true righteousness and the only mean of justification, faith. Paul's epistle to Romans proves Jew and Gentile guilty of breaking God's universal law, therefore incapable of being justified by their own righteousness, i.e. obedience to the law. "By the deeds of the law shall no flesh be justified in God's sight; but now (under the gospel) the righteousness of God without the law is manifested, even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference, for all have sinned," etc. ( <span> Romans 3:20-23 </span> ). Still plainer is <span> Romans 4:3-8 </span> "to hint that worketh not but believeth on Him that justifieth the ungodly, his faith (i.e. not as a merit, but Christ's merit apprehended by faith: <span> Ephesians 2:5 </span> ; <span> Ephesians 2:8-10 </span> ) is counted for righteousness. </p> <p> David describeth the blessedness of the man unto whom God imputeth righteousness without works (as man has no righteousness of his own the 'righteousness imputed' to him can only be the righteousness of God in Christ) ... blessed is the man to whom the Lord will not impute sin." The justified man is not only acquitted as innocent but regarded as having perfectly obeyed the law in the person of Christ. There is to him both the non-imputation of sin and the imputation of righteousness. "Being justified by God's grace he is made heir according to the hope of eternal life" ( <span> Titus 3:7 </span> ; <span> Romans 5:18-19 </span> ). Christ is "of God made unto us righteousness," so that to believers He is "the Lord our righteousness" ( <span> 1 Corinthians 1:30 </span> ; <span> Jeremiah 23:6 </span> ). Faith is the instrument or receptive mean of justification ( <span> Romans 3:28 </span> ; <span> Galatians 2:16 </span> ; <span> Galatians 3:8 </span> ). </p> <p> We are justified judicially by God ( <span> Romans 8:33 </span> ), meritoriously by Christ ( <span> Isaiah 53:11 </span> ; <span> Romans 5:19 </span> ), instrumentally or mediately by faith ( <span> Romans 5:1 </span> ), evidentially by works. This is the sense of James ( <span> James 2:14-26 </span> ), otherwise James could no more be reconciled with himself than with Paul, for he quotes the same instance and the same scripture, "Abraham believed God and it (his faith) was counted to him for righteousness," as Paul does. (See <span> JAMES </span> ; FAITH.) Luther called the doctrine of justification by faith only "the article (test) of a standing or falling church." Justin [[Martyr]] in the second century (Ep. ad Diog.) writes: "what else could cover our sins but His righteousness? in whom could we transgressors be justified but only in the Son of God? [[O]] sweet exchange! [[O]] unsearchable contrivance! that the transgressions of many should be hidden in one righteous Person and the righteousness of One should justify many transgressors." ( <span> 2 Corinthians 5:21 </span> ). </p> <p> The Church of England [[Homily]] says: "faith doth not shut out repentance, hope, love, and the fear of God in every man justified, but it shutteth them out from the office of justifying." So: "faith, receiving and resting on Christ and His righteousness, is the alone instrument of justification, yet is it not alone in the person justified, but is ever accompanied with all other saving graces." (Westminster [[Confession]] xi. 1-2). Rome makes justification the infusion of righteousness by God's Spirit and the rewarding of the good works done under His influence, at the day of judgment. This confounds justification with sanctification whereas Romans 5 and Romans 6 carefully distinguish them, and makes it a continuous process not completed until the judgment, whereas Scripture makes it completed on believing ( <span> Romans 5:1-9 </span> ; <span> Romans 8:1 </span> ; <span> John 5:24 </span> ). </p>

<p> <span> Justification. </span> A term used to imply the declaring or accounting of a person just or righteous before God. If any one were free from sin, if he perfectly obeyed God's commandments, he would really be just, not exposed to the penalty of transgression. <span> Romans 2:13 </span> . But mankind, as sinful, are not just in this sense, and cannot be so treated. <span> Psalms 143:2 </span> ; <span> Romans 3:19-20 </span> ; <span> Romans 3:23 </span> ; <span> 1 John 1:8 </span> . If, then, they are to be freed from the condemnation of sin, if they are to be dealt with as those not amenable to God's law, it must be not by the establishment of their innocence, but by the remission of their guilt. And it was for this that the Lord Jesus Christ came into the world, and offered himself a sacrifice for sin, that men might be delivered from the condemnation into which their sins had cast them. <span> Romans 3:24-25 </span> ; <span> 2 Corinthians 5:21 </span> ; <span> 1 John 1:7 </span> ; <span> 1 John 2:2 </span> . The Scripture therefore teaches that we are justified by faith in Christ. <span> Romans 3:28 </span> ; <span> Galatians 2:16 </span> . This doctrine is thus expressed in the eleventh article of the Anglican church: "We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings. [[Wherefore]] that we are justified by faith only is a most wholesome doctrine, and very full of comfort." The originating cause of justification is God's free grace and loving pity for a fallen world. <span> John 3:16 </span> ; <span> Romans 6:8 </span> ; <span> Ephesians 2:4-8 </span> . The meritorious cause is the sinless life and sacrificial death of Christ, <span> Romans 4:25 </span> , for the virtue of which God could without moral fault, or detriment to justice, remit sin. The instrumental cause is faith, whereby we receive the atonement, accepting God's mercy on the terms on which he offers it. <span> Romans 3:30 </span> ; <span> Romans 5:11 </span> . Those who are so justified are at peace with God, and have all the advantages of such a state of reconciliation. <span> Romans 5:1-2 </span> . Justified men desire and endeavor to walk in holiness of life. <span> Romans 8:1 </span> . [[Gratitude]] for the mercy received will incline them to do that which is well pleasing in God's sight. They feel that they have been purchased to be his, and must glorify him in their body and their spirit. <span> 1 Corinthians 6:20 </span> . This will be their mark, the token, the proof that they are no longer enemies, but friends; not sentenced culprits, but beloved children. Should any not so walk and act, they cannot be God's children. Such a faith as theirs, a faith which worketh not by love, is empty and useless. <span> James 2:17 </span> ; <span> James 2:26 </span> . Abraham's obedience was the proof that he possessed that faith which was counted to him for righteousness. Of justification, then, it may be briefly said that—1, its source is the grace of God; 2, its ground the mediatorial work of Christ; 3, faith the way by which we receive it; and, 4, the holy life of a believer the evidence of its possession; or, yet more briefly, it is originally by grace, meritoriously by Christ, instrumentally by faith, evidentially by good works. </p>

<p> The word δικαίωσις occurs but twice in the N.T., namely, <span> Romans 4:25 </span> and <span> Romans 5:18 </span> . In the former passage it appears to be the equivalent in meaning of faith being imputed to the believer for righteousness, that is, of the believer being accounted righteous. Hence the word 'justification' may be said to be the estimation formed in God's mind of the believer in view of that order of things of which Christ risen is the Head. Such estimation has its expression in Christ Himself, and its consequences are seen in <span> Romans 5 </span> . </p> <p> The question as to how a righteous God can justify a sinner is raised and answered in <span> Romans 3 </span> . It is difficult to conceive a subject more momentous for every human being. What is set forth in the gospel at the outset is the vindication of God in righteousness as regards sin by the death of the Lord Jesus Christ, where, in God's infinite grace to sinners, the question of sin and its judgement has been raised between Himself and the spotless Sin-bearer and settled to His glory. Of Him it is said, "Whom God hath set forth a mercy-seat, through faith in his blood, . . . . for the showing forth of his righteousness in the present time, so that he should be just and justify him that is of the faith of Jesus." It is then in the blood of Jesus that God's judgement of sin is seen, and it is on this righteous basis that He can justify all who believe in Him. </p> <p> Justification of life ( <span> Romans 5:18 </span> ) is the righteous bearing into life which is toward all through the one accomplished righteousness of the Lord Jesus Christ even to death, in contrast with the bearing of the one offence of [[Adam]] which brought in death and condemnation upon all. What has been effected by the one Man, Jesus Christ, abounds in the scope of it, over all that has been brought in by the one man Adam. In the death of Christ there is seen the complete judgement and removal out of the sight of God both of the sins and of the man who sinned, believers having, through the Lord Jesus Christ raised from the dead, a new Head, in whom they live for God. </p> <p> There is another aspect of justification referred to in the Epistle of James ( <span> James 2 </span> ), where it is entirely a question of what appears before men. "Show me thy faith without thy works, and I will show thee my faith by my works." </p>

<span> Romans 5:1-10 </span> <p> It proceeds on the imputing or crediting to the believer by God himself of the perfect righteousness, active and passive, of his Representative and Surety, Jesus Christ ( <span> Romans 10:3-9 </span> ). Justification is not the forgiveness of a man without righteousness, but a declaration that he possesses a righteousness which perfectly and for ever satisfies the law, namely, Christ's righteousness ( <span> 2 Corinthians 5:21 </span> ; <span> Romans 4:6-8 </span> ). </p> <p> The sole condition on which this righteousness is imputed or credited to the believer is faith in or on the Lord Jesus Christ. Faith is called a "condition," not because it possesses any merit, but only because it is the instrument, the only instrument by which the soul appropriates or apprehends Christ and his righteousness ( <span> Romans 1:17 </span> ; <span> 3:25,26 </span> ; <span> 4:20,22 </span> ; <span> Philippians 3:8-11 </span> ; <span> Galatians 2:16 </span> ). </p> <p> The act of faith which thus secures our justification secures also at the same time our sanctification (q.v.); and thus the doctrine of justification by faith does not lead to licentiousness ( <span> Romans 6:2-7 </span> ). [[Good]] works, while not the ground, are the certain consequence of justification (6:14; 7:6). (See GALATIANS, EPISTLE TO .) </p>

<p> <span> (1): </span> <span> ( </span> n.) Adjustment of type by spacing it so as to make it exactly fill a line, or of a cut so as to hold it in the right place; also, the leads, quads, etc., used for making such adjustment. </p> <p> <span> (2): </span> <span> ( </span> n.) The act of justifying, or the state of being justified, in respect to God's requirements. </p> <p> <span> (3): </span> <span> ( </span> n.) The act of justifying or the state of being justified; a showing or proving to be just or conformable to law, justice, right, or duty; defense; vindication; support; as, arguments in justification of the prisoner's conduct; his disobedience admits justification. </p> <p> <span> (4): </span> <span> ( </span> n.) The showing in court of a sufficient lawful reason why a party charged or accused did that for which he is called to answer. </p>

<p> (some form of the verbs <span> צָדִק </span> <span> δικαιόω </span> ), a forensic term equivalent to <span> acquittal </span> , and opposed to condemnation; in an apologetic sense it is often synonymous with <span> vindication </span> or freeing from unjust imputation of blame. </p> <p> <span> I. </span> <span> Dogmatic Statement </span> . <span> — </span> This term, in theological usage, is employed to designate the judicial act of God by which he pardons all the sins of the sinner who believes in Christ, receiving him into favor, and regarding him as relatively righteous, notwithstanding his past actual unrighteousness. Hence justification, and the remission or forgiveness of sin, relate to one and the same act of God, to one and the same privilege of his believing people ( <span> Acts 13:38-39 </span> ; <span> Romans 4:5 </span> ; <span> Romans 4:8 </span> ). So, also, "the justification of the ungodly," the "covering of sins," "not visiting for sin," "not remembering sin," and "imputing not inequity," mean to pardon sin and to treat with favor, and express substantially the same thing which is designated by "imputing or counting faith for righteousness." (See [[Pardon]]). </p> <p> Justification, then, is an act of God, not in or upon man, but for him and in his favor; an act which, abstractly considered, respects man only as its object, and translates him into another relative state; while sanctification respects man as its subject, and is a consequent of this act of God, and inseparably connected with it. (See [[Regeneration]]). </p> <p> The originating cause of justification is the free grace and spontaneous love of God towards fallen man ( <span> Romans 15:3 </span> ; <span> Romans 15:24 </span> ; <span> Titus 2:11 </span> ; <span> Titus 3:4-5 </span> ). Our Lord Jesus Christ is the sole meritorious cause of our justification, inasmuch as it is the result of his atonement for us. The sacrificial death of Christ is an expedient of infinite wisdom, by which the full claims of the law may be admitted, and yet the penalty avoided, because a moral compensation or equivalent has been provided by the sufferings of him who died in the sinner's stead ( <span> Ephesians 1:7 </span> ; <span> Colossians 1:14 </span> ; <span> Revelation 5:9 </span> ). Thus, while it appears that our justification is, in its origin, an act of the highest grace, it is also, in its mode, an act most perfectly consistent with God's essential righteousness, and demonstrative of his inviolable justice. It proceeds not on the principle of abolishing the law or its penalty, for that would have implied that the law was unduly rigorous either in its precepts or in its sanctions. (See [[Atonement]]). </p> <p> Faith is the instrumental cause of justification, present faith in him who is able to save, faith actually existing and exercised. (See [[Faith]]). The atonement of Jesus is not accepted for us, to our individual justification, until we individually believe, nor after we cease to live by faith in him. (See [[Imputation]]). </p> <p> The immediate results of justification are the restoration of amity and intercourse between the pardoned sinner and the pardoning God ( <span> Romans 5:1 </span> ; <span> James 2:23 </span> ); the adoption of the persons justified into the family of God, and their consequent right to eternal life ( <span> Romans 8:17 </span> ); and the indwelling of the Holy Spirit ( <span> Acts 2:38 </span> ; <span> Galatians 3:14 </span> ; <span> Galatians 4:6 </span> ), producing tranquillity of conscience ( <span> Romans 8:15-16 </span> ), power over sin ( <span> Romans 8:1 </span> ) and a joyous hope of heaven ( <span> Romans 15:13 </span> ; <span> Galatians 5:3 </span> ). (See [[Fruits]] Of Spirit). </p> <p> We must not forget that the justification of a sinner does not in the least degree alter or diminish the evil nature and desert of sin. Though by an act of divine clemency the penalty is remitted, and the obligation to suffer that penalty is dissolved, still it is naturally due, though graciously remitted. Hence appear the propriety and duty of continuing to confess and lament even pardoned sin with a lowly and contrite heart ( <span> Ezekiel 16:62 </span> ). (See [[Penitence]]). </p> <p> <span> II. </span> <span> History of the Doctrine. </span> <span> — </span> </p> <p> <span> 1. </span> <span> The early Church Fathers and the Latin Church </span> . <span> — </span> [[Ecclesiastical]] science, from the beginning of its development, occupied itself with a discussion on the relation of faith to knowledge; but even those who attributed the greatest importance to the latter recognized faith as the foundation. A merely logical division into subjective and objective faiths and an intimation of a distinction between a historic and a rational faith (in [[Clemens]] Alexandrinus, <span> Stromata. </span> 2 <span> , </span> 454; Augustine, <span> De Trinitate, </span> 13, 2), were of little consequence. Two conceptions became prevailing: Faith as a general religious conviction, particularly as confidence in God, and the acceptance of the entire doctrine of the Church, <span> fides catholica </span> . The formula that faith alone without the works justifies is found in the full Pauline sense in Clemens Romanus (1 <span> ad Corinthios. c. </span> 32) and is sometimes used by Augustine polemically in order to defend the freedom of grace and the priority of faith. More generally it is used as an argument against the necessity of the Jewish law (Irenaeus, 4:25 Tertullian, <span> adv. Marcell. </span> 5, 3). The oecumenical synods were instrumental in gradually giving to the conception of <span> fides catholica </span> the new sense that salvation could be found only by adherence to ecclesiastical orthodoxy. But as a mere acceptance was possible without a really, Christian sentiment, and as the Pauline doctrine was misused by heretics in an antinomian sense, it was demanded that faith, be proved by works. Church discipline developed this idea with regard to the sins of the faithful, so as to demand a satisfaction through penances and good works (Augustine, Serm. 151, 12). It became, therefore, the doctrine of the Church that such faith alone works salvation as shows itself in acts of charity, while to merely external works faith or charity is opposed as something accessory. [[Pelagius]] assumed only a relative distinction between naturally good works and the good works that proceed from faith; in opposition to which Augustine insisted that the difference is absolute, and that without faith no good works at all are possible. As salvation was thought to be conditioned by works also, it was, even when it was represented as being merely an act of God, identified with sanctification. The importance attributed to abstention created gradually a distinction between commands and advices, and the belief that through the fulfilment of the latter a virtue greater than required would arise (Hermas, [[Pastor]] Simil. 3, 5, 3; Origen, In Epistolam, ad Romans 3; Ambrose, De Viduis, 4, 508). </p> <p> <span> 2. </span> <span> The Greek Church. </span> <span> — </span> Little discussion and little controversy has occurred on this doctrine in the Greek Church. Faith and works together are regarded as the conditions of salvation. The words of James are referred to first, yet faith is declared to be the stock from which the good works come as the fruits. The description of faith proceeds from the definition in the Epistle to the Hebrews to the acceptance of the entire ecclesiastical tradition. Man is said to participate in the merit of the Mediator not only through faith, but also through good works. Among the latter are comprised the fulfilment of the commandments of God and of the Church, and, in particular, prayers, fastings, pilgrimages, and monastic life. They are considered useful and necessary not only as a means of promoting sanctification, but also as penances and satisfaction. </p> <p> <span> 3 </span> <span> . </span> <span> Doctrine of the Roman Catholic Church during the Middle Ages </span> . <span> — </span> The Scholastics regarded faith as an acceptance of the supersensual as far as it belongs to religion, differing both from intuition and from knowledge; and although essentially of a theoretic character, yet conditioned by the consent of the will; which, however, in the description of faith, is reduced to a <span> minimum. </span> Originally only God is an object of faith, but mediately also the holy Scriptures; as a summary of the Biblical doctrines, the Apostles Creed, and, as its explication, the entire doctrine of the Roman Catholic Church. As an accurate knowledge of the doctrines of the Church cannot be expected from every one, the subjective distinction was made between fides <span> implicita </span> and <span> explicita; </span> the former sufficient for the people, yet with the demand of a developed belief in some chief articles. There was, however, a difference of opinion on what these articles were, and even [[Thomas]] Aquinas wavered in his views. Faith may, even upon earth, partly become a science, and appears in this respect only as the popular form of religion. It is a condition of salvation, but becomes a virtue only when love, as animating principle [forma], pervades it [fides formata]; with a mere faith [informis] one may be damned. The fides formata includes the necessity of the good works for salvation, but they must be founded in pious sentiment. All other works not proceeding from faith, are dead though not entirely useless. The necessity of good works is fully carried out only by the inculcation of penance as satisfactiones, but with constant reference to a union of the soul with Christ, and the moral effect of the good works. Justification, according to Thomas Aquinas, is a movement from the state of injustice into the state of justice, in which the remission of sins is the main point, though it is conditioned by an infusion of grace which actually justifies men. As an act of God which establishes in man a new state [habitus], it is accomplished in a moment. Among the people the Pelagian views prevailed, that man, by merely outward works, had to gain his salvation, and the Church became, especially through the traffic in indulgences, a prey to the immoral and insipid worship of ceremonies. In opposition to this corruption, many of the pious [[Mystics]] pointed to the Pauline doctrine of faith. </p> <p> <span> 4. </span> <span> Doctrine of the Reformers of the </span> 16 <span> th Century and the old Protestant Dogmatics </span> . <span> — </span> The Reformation of the 16th century renewed the Pauline doctrine of justification by faith alone, emphasizing in the sense of Augustine, the entire helplessness of man, and made it the fundamental doctrine of the Reformed Church. This faith is represented as not merely an acceptance of historic facts, but is distinguished as <span> fides specialis </span> from the general religious conviction, arising amidst the terrors of conscience, and consisting in an entire despair of one's own merit and a confident surrender to the mercy of God in the atoning death of Christ. Worked by God, it does not work as virtue or merit, but merely through the apprehension of the merit of Christ. Its necessity lies in the impossibility of becoming reconciled with God through one's own power. Hence this reconciliation is impossible through good works, which are not necessary for salvation, though God rewards them, according to his promise, upon earth and in heaven; but, as a necessary consequence, the really good works will flow forth from faith freely and copiously. The opinion of Amsdorf, that good works are an obstacle to salvation, was regarded as an unfortunate expression, which may be taken in a true sense, though it is false if understood in a general sense. As man is unable to satisfy the law supererogatory works and a satisfaction through one's own works are impossible. Justification through love is impossible, because man cannot love God truly amidst the terrors of conscience. Hence justification is a divine judicial act, which, through the apprehension of the justice of Christ, apprehended in faith, accepts the sinner as just, though he is not just. This strict distinction between justification and sanctification was maintained on the one hand against Scholasticism, which, through its Pelagian tendencies, seemed to offend against the honor of Christ, and to be unable to satisfy conscience, and on the other hand against Osiander, who regarded justification as being completed only in sanctification. The works even of the regenerated, according to the natural side, were regarded by the Reformers as sins. The Reformed theology in general agreed with the doctrine of justification as stated above, yet did not make it to the same extent the fundamental doctrine of the whole theology. According to Calvin, justification and sanctification took place at the same time. The dogmatic writers of the Lutheran Church distinguished in faith knowledge, assent, and, confidence, assigning the former two to the intellect, the latter to the will. From the fides generalis they distinguished the justifying faith (specialis seu salvifica), and rejected the division into fides informis et formata. As a distinguishing mark, they demanded from a true faith that it be efficient in charity. For works they took the [[Decalogue]] as a rule; a certain necessity of works was strictly limited. But, however firmly they clung in general to the conception of justification as something merely external (actus forensis) and foreign (imputatio justitiae Christi), some dogmatic writers held that justification had really changed something in man, and indeed presupposed it as changed. Hollaz pronounced this doctrine openly and incautiously, while Quenstedt designated these preceding acts as merely preparatory to conversion. </p> <p> <span> 5. </span> <span> Doctrine of the Roman Catholic Church since the Reformation </span> . <span> — </span> The Council of Trent, in order to make a compromise with the Pauline formula, recognized faith as the beginning and the foundation of justification, but the full sense which [[Protestantism]] found in it was rejected. This faith is the general belief in divine revelation, though in transition to a special faith, yet a mere knowledge which still gives room to mortal sins. Justification is remission of sins and sanctification, through an infusion of the divine grace, in as far as the merit of Christ is not merely imputed, but communicated. It is given through grace, but as a permanent state it grows through the merit of good works according to the commandments of God and the Church, through which works the justified, always aided by the grace of God in Christ, have to render satisfaction for the temporal punishment of their sins and to deserve salvation. Not all the works done before justification are sins, and to the justified the fulfilment of the commandments of God is quite possible, although even the saints still commit small, venial sins. A further development of this doctrine is found in the writings of Bellarmine. He admits faith only as fides generalis, as a matter of the intellect, yet as a consent, not a knowledge. Though only the first among many preparations for justification a certain merit is ascribed to faith. The Council of Trent had rejected the imputation of the merits of Christ only as the exclusive ground of justification; Bellarmine rejected it altogether. He explicitly proclaimed the necessity of good works for salvation, though only a relative salvation. "The opera supererogationis, which were not mentioned at Trent, though they remained unchanged in tradition and practice, are further developed by Bellarmine. According to him, they go beyond nature, are not destined for all, and not commanded under penalties. </p> <p> <span> 6 </span> <span> . </span> <span> Modern Protestantism </span> . <span> — </span> Socinus denied any foreign imputation, also that of the merit of Christ. When supranaturalism in general declined, the points of difference from the Roman Catholic Church were frequently lost sight of Kant found in the doctrine of justification the relation of the always unsatisfactory reality of our moral development to the future perfection recognized in the intuition of God. De Wette declared it to be the highest moral confidence which is founded on the communion with Christ, and turns from an unhappy past to a better future. Modern mystics have often found fault with the Protestant doctrine as being too outward, and approached the doctrine of the Roman Church. The Hegelian School taught that justification is the reception of the subject into the spirit, i.e. the knowledge of the subject of his unity with the absolute spirit or, according to Strauss, with the concrete idea of mankind. According to Schleiermacher, it is the reception into the communion of life with both the archetypal and historical Christ, and the appropriation of his perfection. Justification and sanctification are to him only different sides of the carrying out of the same divine decree. Many of the recent dogmatic writers of [[Germany]] have again proclaimed this doctrine to be the essential principle of Protestantism, some (Dorner, Das Princip unserer Kirche, Kiel, 1841) taking justification in the sense of a new personality founded in Christ, others (Hundeshagen, Der deutsche Protestantismus. Frankft. 1847) in the sense that God, surveying the whole future development of the principle which communion with Christ establishes in the believer, views him as righteous. One of the last dogmatic manuals of the Reformed Church (Schweizer, 2, 523 sq.) distinguishes conversion and sanctification as the beginning and progress of a life of salvation, and assigns justification to the former. See Hase, Evangelische Dogmatik (Leipzic, 1850) p. 310 sq.; C.F. Baur, Lehrbuch der christlichen Dogmengeschichte (Stuttgart, 1847); Hahn, Das Bekenntniss der evangelischen Kirchengeschichte in seinem Verhaltniss zu dem der Romischen und Griechischen. </p> <p> <span> III. </span> <span> Literature </span> . <span> — </span> See, for Roman Cath. views, M <span> ö </span> hler, <span> Symbolism, </span> ch. 3; Willett, <span> Syn. Pap. </span> 8, 67 sq.; Cramp, <span> Text-book of Popery, </span> ch. 5; Bossuet, <span> Works, </span> vol. 1 and 2 Stud. und Krit. 1867. vol. 2; D'Aubigne, Hist. Reformation, vol. 2; Forbes, Considerations, 1, 1; Nicene Creed; 1, 173; Hughes, Works, 1, 410. For Protestant views, see Buchanan, Justification (Edinb. 1867, 8vo; reviewed at length in Lond. Review, Oct. 1867, p. 179); Brit. and For. Evang. Rev. Oct. 1867, art. 6; Wesley, Works, 5, 255; 6, 106; Calvin, Instit. vol. 2; Cunningham, Reformers, p. 402; Planck, Hist. Prot. Theol. (see Index); Knapp, Theology (see Index); Wardlaw, System. Theology, 2, 67.8 sq.; Graves, Works, vol. 4; Monsell, 4, 232, 240; Waterland, Works, vol. 6; T. Goodwin, Works (see Index); Wilson, Apostol. Fathers (see Index); Martensen, Dogmatics, p. 390 sq.; Pye Smith, Introd. to Theol. (see Index); Burnet, On the 39 Articles (see Index); Carmich, Theol. of the Scriptures, vol. 2; Neander, Prot. and Cath. p. 131-146; Ch. Dog. 2, 66 sq.; [[Planting]] and Train. of Christian Church, vol. 2; Riggenbach, in the Stud. und Krit. 1863, 4:691; 1867, 1, 405, 2, 294; 1868, 2, 201; North Brit. Review, June, 1867; p. 191 sq.; Dr. Schaff, Protestantism, p. 54-57; Good Words, Jan. 1866 Heppe, Dogmatics, p. 392; Biblioth.-Sacra, 1863, p. 615; Bibl. Repos. 11, 448 Christ. Review, Oct. 1846; Jahrb. deutsch. Theol. 7, 516; Ware, Works, 3, 381; Journal of Sac. Lit. 21; 1869, 3, 545; Christian Monthly, 1845, Jan. p. 102; Feb., p. 231; New Englander (see Index); Hauck, Theolog. Jahresber. Jan. 1869, 59; 1867, p. 543; Bull. Theologique. 1, 25, 41; Brit. and For. Evang. Rev. July, 1868, p. 537; Brit. and For. Rev. Oct. 1868. p. 683, 692; Amer. Presbyt. Review, Jan. 1867. p. 69. 202; Evang. Quart. Rev. Oct. 1869, p. 48; British Quart. Rev. Jan. 1871, p. 144; Church Rev. Oct. 1870, p. 444, 462; Zeitschr. wissensch. Theol. 1871, 4. </p>