039. Chapter 34: Justification
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Justification
Having discussed calling, regeneration, and faith, we shall now proceed to justification, which is the soul of Christianity and the fountainhead of all true comfort and sanctification. He who errs in this doctrine errs to his eternal destruction. The devil is therefore continually engaged in denying, perverting, and obscuring the truth expressed in this chapter and, if he does not accomplish this, to prevent exercise concerning this truth. When new errors appear on the horizon, even when they initially do not pertain to justification at all, they in time will eventually culminate in affecting this doctrine. One must therefore be all the more earnest to properly understand, defend, and meditate upon this doctrine. In our consideration of this doctrine we shall first speak of the term, considering what is expressed by the words “righteousness,” “righteous,” and “justification.” [Note: In the Dutch there is a harmonious, verbal relationship between all three words, for the Dutch word for “justification” is “rechtvaardigmaking,” which literally means “to make righteous.”] Then we shall present the matter itself by considering the description, nature, moving cause (that is, why justification either does or does not transpire), and mediate cause of justification, as well as the time when it occurs. The Terms “Righteousness,” “Righteous,” and “Justification” Defined
Concerning the term it should first of all be noted that the word righteousness expresses conformity to the law. Since there are civil and divine laws, there is likewise civil righteousness (which is acceptable to man and not under discussion here), as well as divine righteousness.
It is the latter which we shall discuss here; this can be either the righteousness of the law or the righteousness of the gospel. The righteousness of the law pertains to man’s perfect conformity to the divinely ordained law as far as his disposition, deeds, objectives, and manners are concerned. “For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them” (Romans 10:5). The righteousness of the gospel pertains to perfect conformity to the law which becomes man’s portion by righteous, divine imputation. The Surety Jesus Christ has merited this righteousness in the believer’s stead by bearing the punishment and fulfilling the law. This righteousness, upon being offered in the gospel, is embraced by faith. This righteousness will be as valid in the righteous judgment of God as the righteousness of the law. “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe” (Romans 3:21-22). This righteousness is generally referred to as the righteousness of faith, it being a righteousness received in response to it being offered (cf. Romans 4:11
Secondly, a person who fully conforms to the law is considered righteous, this being true either in himself or in the Surety. After the fall no one can be righteous before God by the righteousness of the law. “... that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in His sight ... for all have sinned, and come short of the glory of God” (Romans 3:19-20
We shall next consider the words to justify, or “to make righteous.” The meaning of these words must be derived from the original text. In Hebrew we have hitsdiq, in Greek dikaioun, and in Latin justificare, all of which are translated into our language as to justify or “to make righteous.” The Latin and Dutch words could be interpreted to mean, “to change someone,” that is, to change him from a sinful to a virtuous person. This resembles the words sanctificare , that is, to sanctify or “to make holy,” [Note: This is the literal meaning of the Dutch word “heiligmaken.”] and glorificare, that is, to glorify or “to make glorious.” [Note: The Dutch word is “heerlijkmaken.”] However, the words in the original text never refer to the infusion of righteousness, that is, the transformation of someone from being ungodly to being virtuous. Instead, its meaning is of a legal nature, and it is therefore frequently translated as “to justify.” [Note: à Brakel here uses the word “rechtvaardigen” which is the equivalent of the English word “to justify.”] It would have been good if it had been translated as such at every occurrence. It would better express the meaning of the original text and avoid all ambiguity. The act of justification is at times attributed to man and at times to God. Man justifies:
(1) God when he knows and acknowledges Him for what He is, praising and glorifying Him accordingly. “... that Thou mightest be justified when Thou speakest” (Psalms 51:4); “And all the people ... justified God” (Luke 7:29);
(2) himself when he considers and declares himself righteous. He wants to be esteemed and acknowledged as such, either without being compared to others, “Ye are they which justify yourselves before men” (Luke 16:15); or when someone, though he is ungodly, behaves himself in such a manner that when compared to others who excel him in ungodliness, he appears to be virtuous and is esteemed as such. “And the Lord said unto me, the backsliding Israel hath justified herself more than treacherous Judah” (Jeremiah 3:11);
(3) other people, when he is used as a means to bring other people to Christ, and to faith in Him, by which they are justified. “And they that be wise [Note: In the Statenbijbel the word “leeraars” is used. This word is frequently used to denote ministers in the Dutch Scriptures.] shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever” (Daniel 12:3).
Justification: Not Infusion of Holiness, but a Divine, Judicial Act The act of justification is attributed to God. As Judge, He either acquits or condemns man. This raises the following question:
Question: Does the word “to justify,” when being attributed to God, ever mean “to repent,” “to sanctify,” or “to infuse holiness?”
Answer: The Papists answer in the affirmative and we answer in the negative. They will admit that “to justify” occasionally means “to acquit” and is the antonym of “to condemn.” However, they deny that this applies to the doctrine of justification. They maintain that “to justify” refers to the act of transforming a man from being ungodly to being virtuous and thus refers to the infusion of righteousness. They make a distinction between a first and second justification. The first would occur at man’s translation from his fallen state in Adam to a regenerate state, and the second pertains to the progression in godliness, which is sanctification. We maintain, however, that nowhere in Scripture does the infinitive “to justify” have this meaning. Rather, it always pertains to the act of a judge and is the antonym of “to condemn.” It thus means “to acquit,” or “to declare righteous.” This is first of all evident from the essential meaning of the word itself, which is “to acquit” and has as its antonym “to condemn.” This is to be observed, for instance, in the following texts: “If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked” (Deuteronomy 25:1); “He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord” (Proverbs 17:15). Here it can be observed that it is irrefutably true that “to justify” and “to condemn” are antonyms, pertaining to the act of a judge and not referring to either transforming or making godly. This very contradistinction is used when the word “to justify” is used in reference to God, the Judge of heaven and earth. “Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth” (Romans 8:33-34). Condemnation is associated with acquittal and not with sanctification. “To condemn” is the antonym of “to acquit” and not of “to transform.”
Secondly, consider furthermore Romans 3:19-28, and the entire fourth chapter. The apostle does not demonstrate here whether man, either by the law or by faith, is converted and has holiness infused into him; rather, he states how man will exist in the righteous judgment of God, how he will be acquitted, and how he will obtain a right to eternal life. He speaks of man as subject to guilt and condemnation (Romans 3:19), and of those who do not work, but who believe (Romans 4:6). He shows that man cannot be delivered from condemnation by means of the law (Romans 3:20), but that this transpires by way of the redemption which is in Christ, received by faith (Romans 3:24-25
Add to this the texts which speak of sins not being imputed and being covered (Psalms 32:1-2), not being remembered (Isaiah 43:25), and being forgiven (Jeremiah 31:34). This manner of speech which is so common in Scripture never refers to the infusion of holiness, but always conveys the removal of guilt and punishment.
Thirdly, this is also evident from all the texts in which a very clear distinction is made between justification and sanctification. Consider, for instance, 1 Corinthians 6:11, “But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” There is no room here for the distinction between first and second justification. For, aside from the fact that this distinction is fabricated and contrary to God’s Word, the apostle mentions three matters: to be washed, to be justified, to be sanctified; and thus justification is something other than being washed and being sanctified. Add to this, “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Corinthians 1:30).
Fourthly, consider also that if justification consisted in the infusion of holiness, every person would be perfect, which is contrary to Scripture.
Fifthly, if non-imputation of sin were the same as the infusion of righteousness, the imputation of sin would be the same as the infusion of sin. This is an absurdity, for our sins were also imputed to Christ.
Objection #1: Those who wish to prove that justification can also mean sanctification, the infusion of righteousness, quote Isaiah 53:11 : “By his knowledge shall my righteous servant justify many.” It is maintained that justification here refers to the infusion of holiness, for the knowledge of Christ is the means unto sanctification.
Answer: First, the knowledge of Christ is the means not only to sanctification but also to justification by faith (Romans 10:14-17). For this reason, knowledge and faith are conjoined: “... that every one which seeth the Son, and believeth on Him, may have everlasting life” (John 6:40). Faith receives Jesus with which it is acquainted, and man is thus righteous in Him, being justified by coming to God in this way. “Therefore being justified by faith, we have peace with God” (Romans 5:1). If one were to extract an illusory proof from this text, it might be determined that knowledge is only a means unto sanctification and not unto justification. Secondly, Christ is presented here as having made atonement by His suffering and death, which is not only confirmed by the entire chapter but also by the same verse. The prophet advances the reason that Christ justifies many by the knowledge of Him, for he states, “He shall bear their iniquities.” By bearing the iniquities of the elect, Christ delivers them from guilt and punishment, and in this manner is made unto them righteousness (1 Corinthians 1:30). Christ does not primarily come to the foreground here as judge (even though He is the Judge), but rather as the meriting cause of justification -- as our righteousness by which we are justified. This is indicated by the original text which has been translated in the most common and natural manner of speech: “He shall justify many”; that is, He shall be the righteousness of many, applying righteousness to many -- and thereby they are justified. All this makes it very evident that “to justify” here does not mean “to sanctify.”
Objection #2: “They that turn many to righteousness [shall shine] as the stars for ever and ever” (Daniel 12:3). It is evident that ministers are not judges, nor are they authorized to acquit man. Rather, they are means unto the sanctification of men.
Answer (1) How then do the Papists explain the acquittals rendered by their priests?
(2) This text has no reference to the point of contention, for the question pertains to the word as used in reference to God as He deals with a sinner who is worthy of condemnation. This text speaks of the activity of one person in reference to another.
(3) The phrase “turn to righteousness” also does not refer to the infusion of holiness. Man is as incapable of this as he is to justify someone else. Since, however, he can be a means unto sanctification, he can also be a means unto justification by making man acquainted with Christ and by urging him to receive Christ by faith. Since one can be used as a means for the one as well as for the other, the objection is of necessity nullified. There should thus be a different proof; however, this is lacking. The text refers to being used as a means to bring someone to faith in Christ and who will thus be justified. The result is attributed to the secondary cause. In like fashion ministers are said to save others. “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16).
Objection #3: “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still” (Revelation 22:11). In this text “to be righteous” does not mean “to acquit,” but rather refers to the infusion of holiness, for a) justification occurs once and for all, and here it is stated as something which is repeated and increases. b) It is also proven by way of contrast, for it is contrasted with being unjust.
Answer: First, we deny that the word “righteous” conveys the infusion of holiness; this argument has no validity, for a) the act of justification occurs daily, as we shall subsequently demonstrate. b) It is contrasted with being unjust, that is, as being condemned by one’s self (adikon and dikaios). Also dikaiotheto and adikesato are contrasted with each other, that is, if one admits that there is such a contrast here. This contrast pertains to the very same word, so that the same word can be used in the translation: “He that is unrighteous, let him be unrighteous still, and he that is righteous, let him be righteous still.” This means that whoever must condemn himself, and due to his ungodly deeds is condemned by others, ought to condemn himself all the more and should be condemned even more by others, for else he will become even more condemnable. He who himself is justified by faith manifests this by a holy walk, and is acknowledged and declared as such by others, let him endeavor to be justified in his conscience as well as by others with all the more clarity.
Secondly, the fact that the word “to be justified” does not refer here to the infusion of holiness, that is, to the act of becoming holy, is evident from that which is added: “and he that is holy, let him be holy still.” The fact that this is added makes it very evident that “to be justified” is something different from “to be sanctified,” and that “to justify” is not the equivalent of “to sanctify,” but expresses the act of acquittal from guilt and punishment, just as sanctification consists in transformation and the removal of pollution. The Act of Justification Described and Clarified
Having dealt with the meaning of the word, we shall proceed to consider the matter itself. In order to perceive this, so to speak, in one glance, we shall in the first place give a brief description of this.
Justification is a gracious work of God whereby He, as righteous Judge, acquits the elect from guilt and punishment and declares them to be heirs of eternal life because of the righteousness of Christ the Surety, imputed to them by God, and received by them through faith. When we refer to this as a work of grace, we do so in reference to man. It is pure and sovereign grace alone that God has chosen His elect, has agreed to the mediation of a Surety, has Himself ordained and given a Surety, and then calls them to Jesus, gives them faith, and, without their merits, acquits them and renders them a right unto salvation. It is thus pure sovereign grace alone. However, as far as the act itself is concerned, it completely conforms to justice in the fullest sense of the word. God does not justify as a merciful Father by overlooking sin. Rather, as a righteous Judge, He, in the Surety who has paid and done everything for them, finds them to be free from all guilt and punishment, and as having a title to salvation. It is therefore righteous that God declares them to be thus. The Components of Justification In the second place we must consider what constitutes the form, that is, the very essence or the nature of justification. Justification does not only consist in the acquittal from guilt and punishment, but also in granting by an act of incorporation the right to eternal life. It consists in being declared free from guilt and punishment, and an heir of eternal felicity. Both aspects are included in the act of justification. Adam, having been created perfect, did not immediately have a right to eternal felicity, but was first obligated to fulfill the conditions of the covenant of works. In sinning man brought upon himself guilt and punishment and robbed himself of felicity. However, if he were only delivered from guilt and punishment, he would be in the same state as Adam was in the beginning. He was then without guilt, but did not as yet have a right to eternal life. The Lord Jesus has accomplished both matters. By His suffering He has paid the debt, and by placing Himself under the law He has merited the right to eternal life for them. We have previously shown that the law had to be fulfilled in order to acquire a right to eternal life. We have also proven that Christ, by His active obedience, has merited the right to eternal life for His own. It is thus very evident that justification includes both the acquittal as well as the bestowal of the right to eternal life, for all the merits of Christ are the basis and reason for justification. This can also be ascertained from many texts of Scripture where both aspects are conjoined. “... that they may receive forgiveness of sins, and inheritance among them which are sanctified” (Acts 26:18); “Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God” (Revelation 1:5-6); “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: ... and rejoice in hope of the glory of God” (Romans 5:1-2). When we maintain that justification consists in acquittal from guilt and punishment, we join them inseparably together in order to oppose the errors of Papists and others who will admit to the removal of guilt and eternal punishment, but who maintain that we ourselves must make satisfaction by temporal punishment. They maintain that Christ has merited our ability to accomplish this by our own works, and that our merits are needful to have the forgiveness of sins applied which He has merited. This will be comprehensively refuted at the appropriate occasion. The Cause of Justification
Thirdly, we shall consider the cause of justification. This is God Himself; that is, Father, Son, and Holy Spirit each in their own role in the economy of the covenant. This is a work of God, for God is the only Lawgiver (James 4:12), the only Judge of all the earth (Genesis 18:25), and the righteous Judge (Psalms 7:11). He, being righteous, can by no means clear the guilty (Exodus 34:7), His judgment is according to truth (Romans 2:5), and His judgment is a righteous judgment (Romans 2:5). Righteously He condemns the ungodly, and righteously He justifies believers. As I stated before, this is the work of God. “It is God that justifieth” (Romans 8:33); “I, even I, am He that blotteth out thy transgressions” (Isaiah 43:25). It is attributed to the Father. “God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them” (2 Corinthians 5:19). It is also attributed to the Son. “But that ye may know that the Son of man hath power on earth to forgive sins ...” (Matthew 9:6). The Holy Spirit justifies when He makes known to the elect what God has granted them (2 Corinthians 2:12), when He “beareth witness with our spirit, that we are the children of God” (Romans 8:16). It is therefore the abomination of all abominations that the pope claims to be authorized to forgive sins, erroneously hiding himself behind the fact that God has granted His servants ministerial authority to declare in His Name to repentant believers that God forgives them their sins (cf. Matthew 16:19; Matthew 18:18; John 20:23). Those poor people who have set themselves at ease upon his declaration of forgiveness will find themselves miserably deceived! The Meriting Cause of Justification
Fourthly, we must consider the foundation or basis, that is, the moving cause of justification. Since God justifies as Judge, and since He is a righteous Judge, he who is to be justified by Him must have a perfect righteousness. Man himself is sinful, and in the flesh of the best among men “dwelleth no good thing.” The best among them cannot say, “I have purified my heart, and I am free from transgression.” He daily offends in many things, and therefore he cannot answer upon a thousand questions. He therefore of necessity must pray, “And enter not into judgment with Thy servant: for in Thy sight shall no man living be justified” (Psalms 143:2). Therefore man’s own righteousness cannot be the basis for his justification, but in order for man to be justified he must be a partaker of the righteousness of Jesus Christ. Christ, as Surety, has paid for the sins of His elect, and has merited eternal felicity for them by placing Himself under the law and being obedient to it. This righteousness God imputes to them by reason of His suretyship, and they partake of this righteousness by faith, upon it being offered in the gospel. Christ’s righteousness thus becomes their righteousness, and adorned with this righteousness they come unto God and are thus justified by a perfect righteousness. Paul said the same when he wrote, “For all have sinned, and come short of the glory of God; being justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:23-24).
Those who are estranged from the truth and from godliness deem this imputation to be nothing but imagination and fabrication. They cannot comprehend how the righteousness of another can remove the sins of someone else, and can thus be imputed to someone so that it is as if he in person had paid for all his sins and had fulfilled all the righteousness of the divine law. In order to clearly understand this, we must note that something can be imputed in a twofold manner. It can either be done by something that one does himself, or by something that another has accomplished in his stead.
(1) When someone’s own deeds are imputed to himself, such imputation is a declaration that he has done either well or evil. Thus, the zealous act of Phinehas “was counted unto him for righteousness” (Psalms 106:31). In spite of the fact that there could have been found some outward reason for rebuke, God nevertheless declared that he had exercised righteousness, that he was righteous, and that he had acted properly. The sins of the ungodly are likewise imputed to them, that is, God considers and declares them to be guilty. “... blood shall be imputed unto that man; he hath shed blood” (Leviticus 17:4). Therefore “not to impute” is to forgive, to hold for good, not to remember, and not to punish. “Let not my lord impute iniquity unto me ...” (2 Samuel 19:19).
(2) When that which has been accomplished by another is imputed to someone, it is thus acknowledged and declared that whatever has not been performed by the person himself is yet acknowledged as if he himself had performed it. This can be true, since he has done so by the agency of someone else. Even though the children of Ammon had in reality killed him, the death of Uriah was nevertheless imputed to David, since he had deceitfully exposed him to danger and thereby, as it were, surrendered him into their hands. This can also be due to someone becoming a surety for another person and by making payment as such. “If he hath wronged thee, or oweth thee aught, put that on mine account ... I will repay it” (
Apply all this to the matter at hand. Note first of all, that it is consistent with divine justice for God to deal with a sinner by way of a Surety (cf. chapter 16, The Covenant of Grace). Secondly, Christ is Surety for the elect, and really and truly on their behalf has atoned for their sins by His suffering and death, and as Surety has fulfilled the law on their behalf (cf. chapter 22).
(3) This righteousness is imputed to the elect, and since Christ, as Surety, has accomplished this in their stead, God considers it as if they themselves had accomplished this; we have already stated the same above. We find the infinitive “to impute” used as such in Romans 4:6, “Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works.”
We therefore maintain that Christ’s merits imputed to believers are the reason, the basis, and the cause that God acquits man and declares him to be an heir of eternal life. This truth is first of all confirmed in express textual references, such as Romans 5:19, “For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.” Here Adam and Christ are placed in opposition to each other. It speaks of the disobedience of the one and the obedience of the other, and of the consequences and effects: “to be made sinners” and “to be made righteous.” However, “to be made” does not refer to the deed of someone else, and the deed cannot be reckoned to someone else, except by imputation. The sinful deed of Adam is reckoned to the account of his descendants by way of imputation, for the actual deed of eating from the tree was not committed by his descendants in person. In like manner the righteousness of Christ is reckoned to the account of His elect. For it is in this way that they are made righteous, and this cannot be true from God’s side except by way of imputation; this imputation occurs on the basis of pure righteousness, since Christ, with His Father’s approbation, has accomplished everything in their stead.
Evasive Argument: Christ is the cause for many being made righteous, that is, for being converted and sanctified. As such, and to that extent, His obedience does indeed benefit believers, having merited these blessings -- or also because His obedience is an example to be followed. He is not the formal and essential cause of justification, however, as if Christ’s righteousness would be reckoned to the account of believers by way of imputation and that thereby they are delivered from guilt and punishment, and are declared to be heirs of life.
Answer (1) This statement cannot be proven and is therefore refuted as quickly as it is made.
(2) No mention is made here of either infusion of holiness or being an example worthy of imitation. Rather the reference is to imputation, which is evident from the contradistinction. Adam’s deed becomes the deed of his descendants by way of imputation -- as if they themselves had committed it. Likewise, the righteousness of Christ becomes the righteousness of His people by imputation, and thus as if they themselves had merited it. This entire chapter pertains to the righteousness of Christ as being imputed to His people. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1). Faith is the reception of Christ’s righteousness and the entrusting of our soul to Him to be justified by His righteousness. On account of Christ’s death the atonement becomes efficacious for His elect (Romans 5:10-11), which can occur in no other way than by imputation. By the transgression of one, others are made to be sinners and are subjected to condemnation, and by the righteousness of One, grace comes upon other men unto justification of life (Romans 5:11). Thus the righteousness of Christ becomes the righteousness of the elect by way of imputation, by which they are justified, have peace with God, are reconciled as enemies, and, while sinful in themselves, are made to be righteous in Christ. This is also evident in 2 Corinthians 5:21, “For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him.” Believers are thus made righteous in Him, as He has in like manner been made sin for them. Here is a mutual transfer from the one to the other, that He who was made sin has made them righteous in Him. However, Christ did not become sin due to sin cleaving to Him, but rather by the imputation of the sins of the elect to Him as Surety. They also are likewise the righteousness of God, not due to inherent holiness, but by imputation. They are righteous, not in themselves, but in Him. This is likewise true in Colossians 2:10, “And ye are complete in Him.” However far one may advance in the way of sanctification, he is and remains imperfect, and daily offends in many things. He will not be able to say, “I have purified my heart and am free from transgression.” However, they are nevertheless perfect, not in themselves, but in Him. This perfection they cannot have except by imputation, whereby God, due to the efficacy of Christ’s accomplished mediatorial work, imputes His merits to their account. They in turn, due to the efficacy of the gospel offer and the promises, are made perfect upon embracing this mediatorial work by faith.
Consider now these three texts together, and you will observe that this conclusion irrefutably follows from this. If believers by reason of Christ’s obedience are made righteous, and they, due to Christ being made sin, are the righteousness of God in Him and are perfect in Him (which cannot occur except by imputation), then Christ’s righteousness is theirs. When they are therefore justified by the righteous Judge, they are not justified by their own righteousness, but by the righteousness of Christ. This is also evident in the following passages: “This is His name whereby He shall be called, THE LORD OUR RIGHTEOUSNESS” (Jeremiah 23:6); “But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Corinthians 1:30). Mention is made here of righteousness which is neither found in, nor originates in man, but in Christ. This nevertheless belongs to believers themselves. It cannot become their own portion, however, except by imputation, and it is in this fashion that the apostle uses the word. “Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works” (Romans 4:6). Christ’s righteousness is therefore the cause of man’s justification.
Proof #1: This is evident from such texts in which man, on account of the satisfaction of Christ, is said to be justified without works. “Being justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:28); “Therefore we conclude that a man is justified by faith without the deeds of the law” (Romans 3:28). The act of justifying neither consists in an infusion of, nor in an increase of, holiness. It rather consists in being declared righteous, in being acquitted from guilt and punishment, and in receiving the right to eternal life, all of which has been demonstrated comprehensively in the above. It is furthermore declared that man’s works are not the foundation or cause of their justification, but rather the redemption of Christ which is received by faith. To be justified on account of the righteousness of another cannot occur except by imputation.
Proof #2: This is also confirmed in the justification of Abraham. “For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness” (Romans 4:1-5; cf. Romans 4:18-24). Abraham was justified; however, he was not justified by his works, for all his works were excluded. In his justification he was stripped of all honor and glory, and why is this so? He was justified by the righteousness of Another, which he received by faith, and which is therefore called the righteousness of faith (Romans 4:11
Objections to Imputed Righteousness Refuted
Objection #1: God cannot justify anyone who is not righteous in himself; no one can be righteous on account of the righteousness of another. Thus the righteousness of Christ cannot be the cause or foundation upon which man is justified by God.
Answer (1) It is untrue to maintain that no one can be righteous on account of the righteousness of another.
(2) When a surety assumes the debt of another person, pays the debt, and meets all the requirements, the debtor is no longer a debtor, but goes free.
(3) We have proven above that man is made righteous on account of Christ’s obedience (that is, the righteousness of God in Christ), that he is perfect in Him, that Christ is the LORD OUR RIGHTEOUSNESS, and that He is Surety. It is thus possible for a man to be righteous on account of the righteousness of Another (that is, of a Surety), which becomes his by way of imputation (Romans 4:3-11
(4) It is true that God as righteous Judge cannot justify anyone who is not righteous, and therefore man cannot be justified by his own righteousness, since he and all that he does are imperfect and sinful. However, he is justified in Christ.
Objection #2: Believers are righteous by reason of inherent righteousness. Consider for instance 1 John 3:7, “He that doeth righteousness is righteous.” One is therefore not righteous by reason of the imputed righteousness of Christ, and it thus follows that one is not justified before God by way of imputed righteousness.
Answer (1) Righteousness implies holiness, and it is true that he who does righteousness is holy; however, no one upon earth is perfectly holy and righteous. The same apostle says in
(2) The apostle does not speak here of justification (which is the point of contention), but rather of sanctification which is always conjoined to justification, and yet is not the same as justification. This text is therefore not applicable here.
Objection #3: In Christ man receives everything again which he has lost in Adam. Since we did not lose an imputed righteousness in Adam, we therefore also do not receive this again in Christ.
Answer (1) In Adam we lost perfect righteousness, and we receive perfect righteousness again in Christ. Incorporation and imputation merely refer to the manner in which we receive this, not to the matter itself. The imputation of Christ’s righteousness is not contrary to the law, but has the witness of the law and the prophets (Romans 3:21).
(2) We deny that it is true that in Christ we receive all that we have lost in Adam. In Christ we receive more than we have lost in Adam: the forgiveness of sins, an unchangeable state, and the privilege to glorify God in His grace and mercy.
Objection #4: If we, on account of the righteousness of Christ, are righteous, we are no less righteous than Christ Himself, for all of His holiness, including the holiness of His divine nature, is our holiness. This is an absurdity. Thus we cannot be justified by the imputed righteousness of Christ.
Answer: We reject this argument, for the righteousness which is imputed to man is the righteousness which Christ has merited as Surety and which is sufficient. The holiness of God is incommunicable, and cannot be imputed to man, nor can man be made a partaker of it; moreover, this is also not necessary.
Objection #5: We are justified by grace. “Being justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:24). We are thus not justified by the imputed righteousness of Christ.
Answer (1) When we are said to be freely justified, all righteousness of man is excluded.
(2) When we are said to be justified by grace, this implies that God was not obligated to man, but that due to sovereign goodness and mercy He has been moved to give man a Surety to be justified by the imputation of His righteousness. Grace is thus not the foundation for justification, but the fountain from which our justification by the Surety issues forth. For this reason the word “grace” is followed by the words “through the redemption that is in Christ Jesus,” as being the meriting cause. This, however, does not imply that Christ’s satisfaction was not sufficient, as if a gracious estimation and acceptance would need to be added, for Christ “by one offering hath perfected for ever them that are sanctified” (Hebrews 10:14). It also does not imply that grace and man’s works are conjoined by way of a gracious acceptance, for grace and works are placed in contrast to each other -- the one excludes the other (Romans 11:6). Grace, however, is the manifestation of the goodness of God which moved Him to permit the possibility of a Surety, to give a Surety, and to save some individuals (in distinction from others) by means of this Surety. It thus remains certain that Christ’s righteousness alone is the meriting cause of our justification. The Means unto Justification: Faith
Fifthly, we must consider the means whereby man is justified, namely faith. “Therefore we conclude that a man is justified by faith” (Romans 3:28). God’s justice having been satisfied, and the requirements of the law having been met by Christ, the Lord our Righteousness, God was able, in a way of justice, to make the elect partakers of salvation. All work of man is entirely excluded. Since believers have everything in Christ and their faith does not contribute one penny to their justification, it could have pleased God, if His justice had permitted it, to save man without faith and repentance. It is nevertheless God’s wisdom and goodness to lead those, for whom Christ has accomplished everything, to the possession of the benefits which Christ has merited in no other way but the way of faith and repentance. The nature of faith consists in entrusting oneself to Christ to be justified, sanctified, and glorified on the basis of the offer and the promises. The person who has received Jesus by faith, and who has entrusted himself to Him, continues to be active with the promises unto justification and sanctification. In justification faith functions as follows: Faith first of all receives the righteousness of the Surety Jesus Christ. This occurs on the basis of it being offered by Christ to the sinner, together with many exhortations to receive it and to make use of it with boldness. The believer, having thus received perfect righteousness in Christ, having put Him on (Galatians 3:26-27), and having been robed with the garments of salvation and the robe of righteousness (Isaiah 61:10), in consequence of this comes to God with the received and appropriated righteousness, displays this righteousness before Him, and desires to be judged and justified accordingly. Thus the believer, with a good conscience, asks God, on the basis of the resurrection of Jesus Christ (1 Peter 3:21) whether or not his sins are paid for by Christ’s suffering, and whether he has a right to eternal life by virtue of His obedience. The believer then immediately turns to the promises made to those who have received Christ and His righteousness, namely, that such have the forgiveness of sins and eternal life. “To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins” (Acts 10:43); “He that believeth on the Son hath everlasting life” (John 3:36). These and similar promises the believer brings to God. Being thus exercised with them, and while pleading in this fashion, he deems these promises to be the voice of God speaking to him (for it is the Word of God); he appropriates these promises to himself as being made to him, which thus acquit him from guilt and punishment, and declare him to be an heir of eternal life. Since it is the Holy Spirit who at such a moment works faith (that is, while thus being active), He also applies these truths to the soul; the soul, believing them, hears herself being justified by God. At times the Holy Spirit also seals the soul and causes her to taste that she is not only justified, but also the felicity which is included in being justified, thus granting the soul peace and joy. The Time when Justification Occurs
Sixthly, we must consider the moment when God justifies man. Concerning this we say God has eternally purposed to justify His elect through the merits of Christ. However, this is not the justification of which Scripture speaks. In time Christ has actually atoned for all sin and merited salvation for the elect and in consequence of this he has been justified in the Spirit. God thus views His children in Him; and yet even this does not constitute justification. God justifies man by faith, and thus justification is God’s judicial pronouncement toward man. This sentence is not only pronounced once upon the first act of faith, but is made as frequently and as often as man exercises faith in Christ unto justification. This is not an assurance that they are justified once and for all, but it constitutes an actual and daily act of forgiveness. The Truth of Justification Defended
Having dealt with the first issue, the definition of the nature of justification, we shall now proceed to deal with the second issue: the defense of this truth against opposing parties. We shall do so by presenting and dealing with the points of contention.
It is here as it was with the foxes of Samson; their heads were separate, but they were bound together with their tails. As different as these opponents may be and as much as they may vary in their sentiments, they nevertheless conspire in a similar fashion to engage in battle against the doctrine of justification. In this, Herod and Pilate are united in the their opposition toward Christ. The Socinians deny the merits of Christ entirely, as well as man’s justification on the basis of Christ’s righteousness; they maintain that man is justified by his own righteousness. This is not due to the inherent righteousness of these works, as if these righteously merited to be justified. Rather, it is due to the gracious evaluation of these works, that is, by accepting a part as the equivalent of the whole. They maintain that man is not justified until his death, when he is delivered from all evil and receives eternal life. We have dealt comprehensively with this error in chapters 17 and 18. The Papists in reality do not consider justification as such. They understand it to refer to the infusion of holiness and to progression in the way of sanctification, all of which we have refuted in the above. They nevertheless do speak of the forgiveness of sins as well as of merits in relation to works; by reason of these they are delivered from temporal punishments and become partakers of salvation.
Question: Can God, the righteous Judge, in executing His righteous judgment, justify man; that is, can man thus be acquitted from guilt and punishment and be declared to be an heir of eternal life by means of inherent righteousness, his suffering, and his good works?
Answer: The Papists answer in the affirmative and we in the negative. They define justification as consisting in the forgiveness of sins and the renewal of life.
(1) Concerning the forgiveness of sins they maintain that Christ has made a sufficient satisfaction for all men, and that this is efficacious for all sins committed prior to baptism and the punishment of them (both temporal and eternal), all being fully removed by virtue of baptism. They also maintain that Christ has made an efficacious atonement pertaining to guilt and eternal punishment, but not the temporal, incurred by the actual sins of the penitent and those who persevere in this. However, they themselves must make satisfaction for the temporal punishments pertaining to sins committed subsequent to baptism. They must do so by way of brokenness of heart, oral confession, and the performance of works. If they come short in this life, they must make satisfaction after this life in purgatory. They must be assisted in this by the merits derived from the surplus good works of the saints. They must therefore make satisfaction for the temporal punishment themselves, merit heaven by their good works, and thus be justified by works.
(2) They also maintain that Christ has merited the renewal of life for all who cooperate as a result of their own power and free will, and repent. They pronounce an anathema upon those who maintain that man is only justified by the righteousness of Christ. As far as justification is concerned, they make a distinction between justification by the law and justification by the gospel. They denote their justification as evangelical, since they deem Christ to be the cause of the forgiveness of sin, the renewal of life, and of sanctification. They maintain that Christ has merited their ability to merit, and thus they add their own works to the merits of Christ as being the joint cause of justification.
We respond, first, that Christ did not make satisfaction for all men, but for the elect only. This satisfaction also does not merely pertain to sins committed prior to baptism, but also to all sins which are committed until the end of life. Furthermore, Christ has made satisfaction for both the guilt of sin and all punishment, temporal as well as eternal punishment. There thus remains no punishment if satisfaction has been made for the guilt of sin. We also maintain that man can merit nothing at all -- neither by his suffering nor by his good works. Finally, there is neither a purgatory nor such a thing as surplus works, and the virtues of some men cannot be charged to the account of others.
Secondly, we maintain that whoever is justified is also sanctified. We do not say that one only needs to trust in the righteousness and merits of Christ, and then need not be concerned about sanctification, but can live as he wishes and will nevertheless be saved. This is not the doctrine of the Reformed Church. She despises such language and such a life, and declares that those who conduct themselves in such a manner and persevere in this until the end will never be saved; their faith has never been the right faith, and they have never been partakers of the righteousness of Christ. “This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men” (Titus 3:8).
Thirdly, we maintain, however, that good works, however needful and beneficial they may be to glorify God, to edify our neighbor, to be personally assured of the sincerity of one’s faith, to adorn the gospel, and as the way which leads to salvation, are nevertheless of no value in the matter of justification. Therefore, not good works -- neither whole nor in part -- but only the righteousness of Christ imputed by God to the elect and received by them in faith, is the meriting cause of their justification. The fact that man is not justified by works is evident for the following reasons:
Proof #1: All works of man are expressly excluded from justification. “Therefore by the deeds of the law there shall no flesh be justified in His sight. Therefore we conclude that a man is justified by faith without the deeds of the law” (Romans 3:20
Add to this all those texts where all boasting in man’s justification -- as if man could contribute something to it by his works -- is taken away. “Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith” (Romans 3:27); “For if Abraham were justified by works, he hath whereof to glory; but not before God” (Romans 4:2).
Evasive Argument #1: In the quoted texts the reference is not to the moral law (so that works pertaining to this law are not excluded), but rather to the ceremonial law; thus only the works pertaining to this law are excluded.
Answer (1) The texts refer to all works without distinction. The apostle makes no such distinction, either here or elsewhere, and such a distinction is thus of necessity nullified.
(2) He refers to the moral law very expressly, however; for in Romans 3:1-31 he refers to this law when he states, “There is none righteous, no, not one: ... there is none that seeketh after God. They are all gone out of the way, ... Their throat is an open sepulchre; ... whose mouth is full of cursing and bitterness: their feet are swift to shed blood: ... there is no fear of God before their eyes ... that every mouth may be stopped, and all the world may become guilty before God” (Romans 3:10-19). All these deeds have no reference to the ceremonial but rather to the moral law. The apostle thereby excludes all works of the moral law from justification. In the letter to the Galatians there are also express references to the moral law, for he refers to this law when he says, “The man that doeth them shall live in them” (Galatians 3:12). This cannot be said in reference to the ceremonial law itself nor to its related deeds. The reference is rather to the moral law which is contrasted with the gospel and faith, as is clearly observed in the texts. The ceremonies do not stand in opposition to the gospel and faith, but belong to them. Christ was found in them and He was partaken of by faith. He speaks of this law in Galatians 3:10, “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.” The apostle here quotes .Deuteronomy 27:26, where mention is made of image worship, making light of father and mother, removing a neighbor’s landmark, causing the blind to wander out of the way, the perversion of justice, incest, secretly smiting one’s neighbor, and of taking rewards -- all of which are sins against the moral law rather than the ceremonial law. The apostle thus excludes justification by all the works of the moral law.
Evasive Argument #2: In the quoted texts all works performed prior to baptism, conversion, and faith are excluded; however, this is not true for those works performed by faith in Christ.
Answer (1) This is mere speculation, for the apostle does not express himself in this manner.
(2) The apostle excludes all works by placing works and faith in opposition to each other.
(3) He addresses Jews who, even though they believed in Christ, wanted to be justified by works, be it by works alone or in conjunction with faith. They considered the ceremonial and the moral law as being one and the same, and wished to perform ceremonial deeds in the same manner as they performed moral deeds, seeking to be justified by works. These works the apostle excludes.
(4) Abraham, David, and Paul were converted and believed; their works were nevertheless excluded from justification (cf. Romans 4:6 for Abraham; Romans 4:6 for David; 1 Corinthians 4:4 for Paul). Therefore works performed by faith are also excluded.
(5) On the contrary, the publican (Luke 18:13), Zacchaeus (Luke 19:2), and the thief on the cross (Luke 23:1-56) were all justified without their works. Therefore our proof is upheld in spite of all efforts to pare it down. All works, whatever they may be, are excluded from justification, and man is thus not justified by works.
Proof #2: Justification occurs entirely and solely by the righteousness of Christ, which is imputed by God and received by man through faith without any additional works of man; this we shall demonstrate when we deal with the next question. Man is thus not justified by his own works -- neither fully, for then there would be no need for Christ; nor partially, for then Christ’s righteousness would not be sufficient.
Proof #3: Man is justified freely by God’s grace, which is here placed in opposition to works. “Being justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:24). In Romans 3:20 the apostle had excluded all works; in Romans 3:21-22 he shows that there is a justification which differs from the righteousness of the law: the righteousness of Christ which is received by faith. In Romans 3:23 he declares that man is condemnable by sin, and is not able to be justified by his own doings; he furthermore shows in Romans 3:24 that justification occurs freely (in Greek: as a gift), so that merits are not the issue at all, for it is by the grace of God. Grace does not refer to something to be found in man or which is graciously put within man. “His grace” refers to the goodness of God whereby He is moved to give man a Surety, contrary to his merits, and to justify man on the basis of Christ’s merits, and thus to justify him “by the redemption which is in Christ Jesus.” The words “freely” and “by His grace” exclude all work and merit. “And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work” (Romans 11:6).
Proof #4: Man can absolutely not be justified by his works, for:
(1) man, even if regenerated, is entirely imperfect, and each day sins in many things -- in thoughts, words, and deeds (cf. 1 Kings 8:46; Proverbs 20:9; James 3:2). He thus cannot be justified in and of himself, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (James 2:10). Therefore, “How should man be just with God? If he will contend with Him, he cannot answer Him one of a thousand” (Job 9:2-3). Therefore everyone has need to pray, “Enter not into judgment with thy servant: for in Thy sight shall no man living be justified” (Psalms 143:2).
(2) Every deed, even the very best, is deficient from every perspective, proceeding from an imperfect heart. It is deficient in faith, fear, love, and has a deficient objective, for “all our righteousnesses are as filthy rags” (Isaiah 64:6); such is man. God, on the contrary, is a righteous Judge whose judgment is according to truth, and who will by no means clear the guilty. Man can therefore not be justified by his works. Man battles against this with all his strength in order to make his good works meritorious, and to promote justification by the works of the law. In doing so the following objections are advanced:
James’s Justification by Works and Paul’s Justification by Faith
Objection #1: Scripture states clearly that Abraham was justified by his works, and thus one can be justified by works. “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way” (James 2:14
Answer: James states that Abraham was justified by works and Paul in Romans 4:2-5 states resolutely that Abraham was not justified by works, but by faith. It is the same Spirit of truth who has spoken both by Paul and by James. It is thus certain that they do not contradict each other, but rather, both say the same thing. It is, however, due to the ignorance of man that one cannot see the consistency between them.
(1) The Papists wish to bring both texts into harmony with their twofold justification, which is a distinction not according to God’s Word and has been refuted above. They consider the first justification to be an infusion of grace and a renewal of life, originating in God and occurring apart from works. They maintain that Paul speaks of this. The second justification they consider to be growth in grace and sanctification, insisting that James speaks of this. Since, however, as we have shown above, this distinction is but a human fabrication, such a relationship between these texts is of necessity rendered null and void.
(2) An effort to harmonize these texts by making a different distinction -- suggesting that Paul speaks of the justification of the ungodly and James of the justification of a regenerate person (which is on account of their good works and by which they receive a right unto eternal life) -- is essentially no different from what the Papists endeavor to do. We shall refute this a bit further on.
(3) It is also dangerous to suggest that when James speaks of justification by works, he means to say that this is not meritorious, but issues forth out of God’s veracity and justice by which He cannot but declare the virtues of the godly to be virtuous, the godly to be sincere and God-fearing, and His work in believers nothing but His work. It is also contrary to the language of the Bible, which never refers to this as justification; this would also not be consistent with the text, for it would not harmonize with James’s objective. It is his objective to demonstrate that true faith manifests itself as being a living faith by good works, thus convincing those who live carelessly that their faith is not saving. When the work of Phinehas was counted to him as righteousness (Psalms 106:30), this did not pertain to his personal justification, but was rather a justification of his deed, which from various perspectives could be misconstrued. It is also a declaration that this occurred by a special unction of the Spirit. (We shall deal with Matthew 12:37 later on.) In 1 John 3:7 the apostle is not referring to justification. Rather, he states that whoever does these things is righteous and holy.
(4) We also consider it to be an injustice to the text if we say that Paul refers to justification before God, and James to justification before men; that is, a demonstration of works which verifies one’s justification by faith.
(5) However, if one observes both texts correctly, the apostles express the same truth: Man is justified by faith; however, their opponents were different. Paul had to deal with Jews who, having been converted to Christianity, sought for justification by the law, either entirely or in conjunction with faith. Against such he maintained that justification is not by works at all, but only by faith, irrefutably understanding thereby a true faith by which the just live (Romans 1:17). James, however, had to deal with a group of people who were loose in their lifestyle, and agreed with the truth that man can only be justified by faith without works. They abused this truth by suggesting that it was not necessary to live a godly life and to perform good works. James therefore did not need to convince them that one can only be justified by faith without the works of the law, for in this they agreed. James states this very clearly in James 2:23, “And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness.” We observe that Paul and James use the very same words and they thus agree with each other.
However, since they had to deal with entirely different opponents, they placed a different emphasis upon the truth. Paul convinced his opponents that they had to look away from (not cease from) works as far as being justified by them, since man can only be justified by faith without works. James, however, urges the practice of good works which his opponents rejected as being unnecessary and neglected to perform, boasting in the fact that they had faith whereby they would be justified and saved. To them he showed that they neither had true faith, nor understood its essential nature, but that the faith of which they boasted was merely historical faith by which one does not become a partaker of the matter itself; their faith was a dead faith since it was without life and fruits. It resembled the faith of devils who tremble as a result of their faith. He proceeded to show to those persons that true faith is alive and works by love, obedience to God, and good works; and that nothing other than faith leads to eternal felicity. Thus one must judge his faith by his works, and consider whether or not one has true faith. This he proves by using Abraham as an illustration, demonstrating that Abraham’s faith did not only consist in assenting to the promise as being true and certain, and thus to consider matters settled. Rather, his faith manifested itself in obedience to God, even to the sacrificing of his son Isaac, from whom the Messiah had been promised to him. Therefore the apostle states, “Seest thou how faith wrought with his works, and by works was faith made perfect” (James 2:22). He does not state that his works functioned in conjunction with faith; this he would have said if any merit were to be attributed to his works, and if it had been his objective to prove that man must be justified by the merits of his own works. Rather, he says that faith wrought with his works. So strong was his faith that Christ would come forth from Isaac, that Abraham believed that Isaac would become alive again even though he would sacrifice him. That faith stimulated him to be obedient to God and that faith he exercised when he was engaged in sacrificing; and that faith has been eteleiothe, that is, completed, executed, finished, brought to conclusion, and thus has been made perfect by way of the act of sacrifice. From this it is evident that true faith manifests itself in godliness. Though it is only a means whereby man is justified, it nevertheless does not function singularly, but is accompanied by works, as a consequence thereof. This he states in James 2:24, “Ye see then how that by works a man is justified, and not by faith only.” Here the apostle conjoins faith and works and declares that man is justified by faith; however, not singularly but also by works which accompany faith. It is therefore as much as said, “by an active faith.” This conjoining of faith and works does not occur in a collateral manner, that is, functioning side by side as if executing the same task, as if each contributing its own part to justification and much less as if both and each individually were the cause of justification. For the latter is not even true for faith, which only functions as a means in justification whereby the righteousness of Christ is received. Previously we have confirmed by four proofs that works are not the cause of justification (cf. pp. 360-363). The apostle Paul resolutely refutes this also as far as the person of Abraham is concerned. This is also not the objective of the apostle James, who sought to convey that this faith by which man is justified is a living and active faith. Thus in verse 24 faith and works are conjoined as cause and effect, the objective being to demonstrate the true nature of the cause, namely, faith. When James therefore states that Abraham, Rahab, and man are justified by works, he does not refer to works singularly and by itself, but rather as a consequence of being conjoined to faith as its cause. By attributing justification to faith in this conjunction (James 2:23), and works as the fruits of faith, establishing it to be the evidence of true faith, he refers to the consequence and thereby implicitly refers to the cause. It is as much as to say that one is justified by a living and fruit-bearing faith.
Refutation of Additional Objections Pertaining to the Relationship Between Justification and Good Works
Objection #2: “For by thy words thou shalt be justified, and by thy words thou shalt be condemned” (Matthew 12:37).
Answer (1) This text is contrary to the view of the opponents, for it is evident here that the act of justification is judicial in nature. Justification is the very opposite of condemnation, and thus signifies acquittal.
(2) This text does not refer to God’s work in reference to man, but to man’s activity in reference to others. Out of the abundance of the heart the mouth speaks; words reveal what is in the heart. A good man brings forth good things out of the good treasure of his heart, and an evil man evil things. By this, one man judges the other and declares him to be either good or evil; he either justifies or condemns him. This text therefore does not support their sentiment.
Objection #3: “But to do good and to communicate forget not: for with such sacrifices God is well pleased” (Hebrews 13:16).
Answer: The word euarsteitai is rendered as promereri, (= to earn) in the common Latin translation. Therefore this text is used in support of the meritorious nature of good works. However, since their own linguists are now embarrassed about this, this being such an obvious error, an answer is not necessary. The word means to find pleasure in. We fully embrace the idea that good works are pleasing to God. We deny, however, that they are meritorious before God, and this text is therefore not a proof text for them.
Objection #4: Believers receive eternal life because they are worthy of it, and thus they are justified by works. “They shall walk with me in white: for they are worthy” (Revelation 3:4).
Answer: The worthiness of a person is one thing, and the worthiness of a deed is another. Their works are not worthy, for even the very best of them is imperfect as we have shown above; they are thus unprofitable servants. However, believers themselves are worthy to walk with Christ in white garments since they are righteous in Christ who has merited the right to eternal life for them. They shall walk in white robes which have been made “white in the blood of the Lamb” (Revelation 7:14); “For the fine linen is the righteousness of saints” (Revelation 19:8). The reason for their righteousness is to be found here and not in their works.
Objection #5: The reward is according to works, and thus man is justified by works. “Then He shall reward every man according to his works” (Matthew 16:27); “Who will render to every man according to his deeds” (Romans 2:6). (Cf. 2 Corinthians 5:10; Revelation 2:23; Revelation 20:12.)
Answer: These texts refer to the qualities of, and the distinction between, the persons who will be rewarded with either evil or good. There is no mention made, however, of the causes as to why it will be well with the one and evil with the other. Those who have done well and who have lived godly will be saved, but whoever has lived in an ungodly manner will be condemned. Therefore it does not say that every man will be rewarded because of his works, but according to his works, albeit that the works of the ungodly are the cause of their destruction.
Additional Objection: The ungodly are condemned due to their works and their works merit condemnation; therefore, it is likewise true that good works merit heaven.
Answer: This is not a logical deduction since the contradistinction is incomplete. The works of the ungodly are completely evil, whereas the works of the godly are imperfect. There is also a difference between punishment and reward. It does not necessarily follow that when something merits death that contrariwise the opposite merits good. He who commits a murder is worthy of death, but he who does not commit a murder does not therefore of necessity deserve to remain alive. There is a proportionate relationship between ungodliness and condemnation; however, this is not so between good works and salvation. We therefore cannot make a logical deduction from the one to the other.
Objection #6: The reward is given in reference to good works; this is likewise true for justification. “Inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat” (Matthew 25:34-35); “Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much” (Luke 7:47).
Answer: First, as far as Matthew 25:34-35 is concerned:
(1) it is not stated here that man will inherit heaven due to good works as the meriting cause;
(2) this is not conveyed by the word “for,” for it can relate to an evidence, a token, a proof, as well as to a cause. This is confirmed in the following passages: “It will be fair weather: for the sky is red” (Matthew 16:2); “But with many of them God was not well pleased: for they were overthrown in the wilderness” (1 Corinthians 10:5);
(3) it is evident from the text that the word “for” is not causal, but rather relates to a proof or evidence for the antecedent. It is stated expressly here that heaven is not given as a merited reward, but rather as an inheritance, for it reads, “Inherit.” Heaven is given to the blessed ones, that is, to the elect (Ephesians 1:3) for whom it was laid away from eternity. This inheritance was prepared for them before they were born -- yes, from before the foundations of the world. An inheritance given as a blessing to someone, and prepared thousands of years prior to one’s existence, excludes all merits. The Lord Jesus therefore shows in Matthew 25:35 who those blessed ones, those heirs, are and how this is evident: It is given to those who have believed in Christ and whose faith, by reason of love to Christ, has been active in love toward believers (Matthew 25:40).
Secondly, Luke 7:50 does not state that the woman received the forgiveness of sins because of her good works. The word “for” is here also evidential and not causal. The forgiveness of sins is not attributed here to love, but to faith. “Thy faith hath saved thee” (Luke 7:50). Love, here, is an evidence of faith, which has as its nature to be active by way of love (Galatians 5:6). This is also evident when considering the objective of the Lord Jesus. His objective is to demonstrate who ought to love most, the person to whom many or to whom few sins have been forgiven. Simon answered, “He, to whom he forgave most” (Luke 7:43). The Lord Jesus approved of this answer, which shows that the forgiveness of sins is presupposed and that love issued forth from it rather than preceding it as a cause. One may consequently conclude from the magnitude of love the forgiveness of many sins. The Lord Jesus applied this to the woman, for since she loved much, it therefore followed that many sins had been forgiven her. And thus the thought of the Pharisee who had invited Him had been answered: Christ was truly a prophet and Simon thus had no reason to be amazed that Jesus permitted this great sinner to touch Him, since all her many sins were forgiven her. Her touching therefore issued forth from spiritual love as an expression of gratitude.
Objection #7: Good works merit reward and this reward is according to the righteousness of God. Man is thus justified by his works. This is evident in the following passages: “I am thy shield, and thy exceeding great reward” (Genesis 15:1); “Your work shall be rewarded” (2 Chronicles 15:7); “In keeping of them there is great reward” (Psalms 19:11); “For great is your reward in heaven” (Matthew 5:12); “If any man’s work abide which he hath built thereupon, he shall receive a reward” (1 Corinthians 3:14).
Answer: It is a certainty that God rewards good works. The fact that we must have this reward in view, and must also be motivated by this to do good works, is not only evident from all those texts in which God promises such a reward, but also from the example of Christ, who for the joy which was set before Him has endured the cross (Hebrews 12:2), as well as of Moses who saw the recompense of the reward (Hebrews 11:26). We do deny, however, that we merit this reward upon doing good works, for this is nowhere to be found in God’s Word. This is contradicted by our being unprofitable after all we have done, the imperfection of our works, and the fact that it is a gift. The word “reward” does not imply merits, for there is not only a reward which relates to merits and debt, there is also a reward which is given out of grace and goodness. A reward refers to a singular gift without reference to any work (Psalms 127:3). This is confirmed in Ezekiel 29:18-20 where God, upon the destruction of Tyre, promises Egypt as a reward to Nebuchadnezzar, the king of Babylon. It is certain that an unbelieving and ungodly man like Nebuchadnezzar could not merit a reward with God for his ungodly deeds which he committed toward Tyre, for he did not do this to do God a service. The reward was given to him purely out of goodness. “Now to him that worketh is the reward not reckoned of grace, but of debt” (Romans 4:4). There is thus also a gracious reward. “Give them their hire, beginning from the last unto the first” (Matthew 20:8). Those who had labored one hour received the same wages as those who had labored the entire day. These wages were not given according to merit, which is something the others recognized, and they therefore murmured. It was given as a manifestation of favor, which is not only self-evident but is also confirmed in verse 15: “Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?” All the presented texts refer to a gracious reward rather than a meritorious reward, for works are not meritorious.
Additional Objection: This reward is given in accordance with the righteousness of God, and it is thus a meritorious reward. Consider the following passages: “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us” (2 Thessalonians 1:6-7); “... which the Lord, the righteous Judge, shall give me at that day” (2 Timothy 4:8); “For God is not unrighteous to forget your work and labour of love” (Hebrews 6:10).
Answer (1) Yes, they indeed receive the crown of salvation by the righteousness of God; however, not because of their work, but due to the Surety having merited this for them.
(2) It is also righteous for God to recompense His heirs, not because of, but upon their good works. This He had promised, and it is righteous to keep one’s promise.
Objection #8: “These things are good and profitable unto men” (Titus 3:8).
Answer: With one matter we can have several objectives in view as well as view it from various perspectives.
Thus, good works are also profitable to the glory of God, the edification of our neighbor, for one’s own peace of conscience, and to the assurance of the veracity of one’s faith. It is thus subservient to entering heaven -- to enter in this way ordained of God. From the profitableness of good works one can therefore neither conclude their meritoriousness, nor justification because of them.
Objection #9: Several times David desired to be judged according to his righteousness; one can therefore be justified by his works. “Judge me, O Lord, according to my righteousness, and according to mine integrity that is in me” (Psalms 7:8); “Hear the right” (Psalms 17:1); “The Lord rewarded me according to my righteousness” (Psalms 18:20).
Answer (1) He does not say “for,” but rather “according to my righteousness.”
(2) There is a personal righteousness resulting from the perfection and holiness of one’s disposition and deeds. As such, no man living shall be justified in His sight (Psalms 143:2). There is also a righteousness which relates to a cause; in this respect someone can be completely innocent in a matter of which he is accused. These texts refer to the latter sort of righteousness, not to the former.
We have thus confirmed this cardinal point of Christian doctrine. Having refuted the objections, the truth is thus all the more evident.
Justification Not Twofold
Concerning this there is still another point of contention which appears to be somewhat different, but basically is almost the same. The question is as follows:
Question: Is it not possible to maintain a twofold justification, the one pertaining to the elect as being ungodly, and the other to the elect as being godly?
Answer: One then maintains that the justification of the ungodly consists in the forgiveness of sin by the suffering of Christ, of which man becomes a partaker by faith in Him. The justification of a godly person is then said to occur upon the performance of good works which are neither according to the law of nature nor according to the ceremonial law, but rather according to the law and the commandments of Christ. Thereby man acquires a right to eternal life and is declared to be an heir of it. We resolutely reject this proposition and will prove our refutation as follows:
First, we refer to the proofs against the Papists mentioned above and reaffirm that justification is not by works.
Secondly, Christ, in placing Himself under the law as Surety, and in perfectly fulfilling it, has fully merited the right to eternal life for His elect. This we have already proven. Man therefore does not acquire this right to eternal life by his works, for otherwise Christ would not be a perfect Savior. One would then be obligated to thank Him for the lesser: the removal of guilt and punishment, but not for salvation; for this one would then be grateful to one’s self.
Evasive Argument: All glory must be to Christ and thus also as far as our salvation is concerned, for inherent righteousness and good works proceed from Christ and function by reason of Christ’s power.
Answer (1) It is nothing else but the popish proposition that Christ has merited our ability to merit. It is true that Christ is worthy of all honor for the deliverance from guilt and punishment, the acquisition of the right to eternal life, as well as our sanctification. This does not imply, however, that someone is justified by way of inherent righteousness. This is neither God’s objective in sanctifying us, nor the objective of the godly, nor the purpose of works which are stained by much sin.
(2) If one maintains that a right to eternal life is acquired by his good works, and that this right is granted by way of justification by works, all would nevertheless be attributed to man, and therefore he that has performed these good works would then have to thank himself. This is contrary to Scripture and the confession of the Reformed church.
Thirdly, justification is a judicial act of God as righteous Judge and consists in the following two matters: acquittal from guilt and punishment, and the granting of a right to eternal life.
(1) If the foregoing proposition (in the question) were true, Christ’s righteousness would not be the sole cause of man’s justification, but Christ’s suffering and man’s works would be conjoined and justification would then be in consequence of both; thus Christ would not be a perfect Savior.
(2) It is impossible for man’s works to play any role in justification, for in justification all must be according to righteousness and all must be perfect, and man’s works are imperfect.
Evasive Argument #1: God accepts them as being sufficient.
Answer: This is neither the truth, nor does it meet the standard of righteousness. It is therefore utterly impossible for a righteous God to do so.
Evasive Argument #2: Christ covers the imperfections.
Answer: In what manner? Not by His suffering as that delivers from guilt and punishment. If it is by reason of His holiness, then Christ’s active obedience must be added to this. In what manner does that occur? Does this occur partially, supplementing what is lacking in man? Then He would neither be a complete Savior nor the only cause of justification. Even then, whatever man adds will always remain imperfect in and of itself, will fall short in justification, and will never play any role in it.
Fourthly, justification only occurs by faith, it being the means whereby the sinner receives the active and passive righteousness of Christ as his own (Romans 3:20
Evasive Argument: Works which pertain to the moral and ceremonial law are excluded; this, however, is not true for evangelical works.
Answer: Scripture knows of no evangelical commandments. The perfect law of the ten commandments is the law of love, given to believers as a rule of life by which they must walk in union with Christ.
Whatever reasons could be advanced to support these erroneous sentiments have already been refuted above.
Objection #1: In Romans 3:1-31
Answer: We have demonstrated the contrary to be true.
Objection #2: Consider James 2:14
Question: What role does faith play in justification? Must it be viewed as a work and thus as a meriting cause? Must it be considered as the basis and reason upon which God justifies man; or is it a means whereby the righteousness of Christ is received?
Answer: Papists, Socinians, and Arminians (to whom the Anabaptists generally join themselves) hold to the first proposition. They all have an erroneous view of faith, not considering it as the reception of Christ’s merits, but rather as consisting in love and obedience to the commandments. We have dealt comprehensively with this in chapter 32.
Papists maintain that faith consists in love and that it enables man to do that which is righteous, man initiating this faith which in turn is meritorious; and thus it is part and parcel of righteousness itself. In this manner man would then be justified by faith.
Socinians, who deny the entire atonement of Christ, maintain that the act of faith does not consist in the reception of the righteousness of Christ, but is a virtue and the cause of justification. Not that faith by virtue of inherent worthiness would be efficacious unto eternal life, but rather by way of gracious acceptance -- acceptance of a part as the whole. The Arminians maintain that Christ by His suffering and death has satisfied the justice of God for the entire human race, and that He has enabled God to deal with man according to His good pleasure as far as the acquisition of salvation is concerned. Therefore God, instead of requiring perfect obedience to the law, requires faith instead -- but not as a means whereby one receives the righteousness of Christ. It is rather an act of obedience by which man is justified and receives eternal life. We deny all this, maintaining that faith does not function as a work in justification, but rather as a means by which it receives and appropriates the perfect passive and active righteousness of Christ. This is evident for the following reasons:
Proof #1: If man were justified by faith as a work: (1) Then man would be justified by works; this, together with the exception that it is an evangelical work, we have thoroughly refuted.
(2) Then God’s judgment would not be according to truth and righteousness, for faith is imperfect.
(3) The righteousness of Christ alone would not be the cause of man’s justification, and therefore faith, as a work, cannot be considered as a cause.
(4) All boasting is not excluded. If, however, man is justified by faith, “where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith” (Romans 3:27). If man were to be justified by faith as being a work, which, as they claim, proceeds from their own free will and power, then all boasting would not be excluded. Man would then have something which would proceed from his own goodness; this is expressly excluded here, together with all works, irrespective of what the nature of these works may be.
(5) The stark contrast between works and faith would have no function if faith were here to be viewed as a work; then works would ultimately be contrasted with works. However, in the letters to the Romans and the Galatians, faith is continually contrasted with works. Faith is therefore not to be considered as a work in reference to justification.
(6) It could be said that man is justified because of faith. Scripture states nowhere, however, that man is justified because of his faith, but always by and out of faith. From all this it is very evident that in this matter, faith cannot be viewed as a work. Faith functions as a means and therefore is neither the meriting cause nor the foundation or reason for justification.
Proof #2: Scripture states clearly that faith functions as a means, and that man, in receiving the righteousness of Christ by faith, is justified. “Therefore we conclude that a man is justified by faith without the deeds of the law” (Romans 3:28); “For by grace are ye saved through faith” (Ephesians 2:8); “... that we might be justified by the faith of Christ, and not by the works of the law” (Galatians 2:16). There are but two ways whereby man could be justified: either by his own works, and thus by way of the covenant of works, or by faith, and thus by way of the covenant of grace. These two cannot harmonize, for the one demands perfect righteousness within one’s self, and the other in a Surety who can only be received and appropriated by faith; the one excludes the other (Romans 10:5-6). It is irrefutable that Paul continually establishes a contrast between faith and the works of the law.
Evasive Argument: How about the works of the gospel? Answer: There are no evangelical works. If they existed, there of necessity would also have to be an evangelical law. Even then faith and works would be contrasted with each other. In maintaining this contrast, the apostle rejects justification by works and establishes justification by faith. Thus, faith cannot be considered as a work, but must rather be viewed as a means.
Proof #3: The nature of faith consists in the reception of Christ unto justification, in taking refuge, and in entrusting oneself to Him unto justification, sanctification, and glorification, as well as in trusting in and leaning upon Him. We have dealt extensively with this in chapter 32. Faith must thus be viewed as a means -- and not as a work -- whereby the believer receives the righteousness of Christ as his own righteousness.
Objection: The most significant argument against this can be found in Romans 4:3, “Abraham believed God, and it was counted unto him for righteousness” (cf. Genesis 15:6; Galatians 3:6; James 2:23). Thus faith itself is man’s righteousness, and therefore in justification faith functions as a work rather than as a means whereby the righteousness of Christ is received.
Answer (1) The text itself refutes this, for it excludes all boasting and thus all works.
(2) He says that Abraham was not justified by works, but rather by faith; faith can therefore not be denominated here as a work. Faith is indeed an activity as well as an active principle which brings forth holiness. This is, however, not the point of contention. Instead, the controversy is whether in justification faith functions as a virtue or as a work, and thus is the basis, foundation, and reason why man is justified. Scripture denies this in reference to Abraham as well as to all men.
(3) To impute is to credit something to someone’s account which he has not accomplished himself and which stands in opposition to all his own work. This is true for the righteousness of Christ which is received by faith. (Cf. Romans 4:4-6; Romans 5:19; 2 Corinthians 5:21.)
Additional Objection: The words are clear and simple: Faith itself is imputed to Abraham. One can therefore neither understand this to refer to the work and merits of another, nor deem faith to be the means whereby one receives the righteousness of another.
Answer: It is consistent with the style of God’s Word to mention the effect (that which has been wrought), and yet thereby imply the means. In this manner the gospel is called the power of God unto salvation (Romans 1:16), knowledge of eternal life (John 17:3), and “His commandment is life everlasting” (John 12:50). In like manner the means are also mentioned here, which must be understood as referring to that which he received: the righteousness of Christ. God promised the Savior to Abraham, that He would come forth from him through Isaac. Abraham believed this promise, not only receiving these words as truth, but by that faith penetrated to the promised matter itself -- the Savior. Being thus united by faith to the matter, that is to the Savior, God imputed this received righteousness to him. The act of faith cannot be understood any other way but as a being united with that which one receives, since the very nature of faith consists in receiving. When faith was therefore imputed to Abraham, it is considered as being in union with that which it had received: the righteousness of the Lord Jesus Christ, from which proceeded the efficacy of justification.
Justification Is not from Eternity
After considering the means, we shall now proceed to consider when justification occurs. The following question relates to this: Does justification occur only once, that is, either from eternity, at the death of Christ, or when one first comes to the conclusion that Christ is his Savior? Before we answer this question we shall first clearly present our own sentiments by way of several propositions. Subsequent to this, we shall present the sentiments of the so-called Hebrews.
We maintain, first of all, that in the matter of justification God must be viewed as the Justifier and man as the one being justified. Justification is therefore the pronouncement of a sentence, not only concerning man, but also addressed to man. One can thus view the act of justification from God’s perspective, that is, what He performs in this act, or from man’s perspective, noting the manner whereby man receives this. When viewing this act from God’s perspective it is referred to as justification activa, active justification. When viewed from man’s perspective it is referred to as justification passiva, passive justification. These are one and the same act. The difference pertains only to the manner in which it is performed or how it is received. One therefore also cannot separate them. Wherever there is active justification there will also be passive justification, and vice versa, wherever there is passive justification there will also be active justification.
Secondly, prior to creation and the existence of the elect, God has eternally purposed to justify the elect in their lifetime on the basis of the merits of Christ which are received by faith. “Who hath saved us ... according to His own purpose and grace, which was given us in Christ Jesus before the world began” (2 Timothy 1:9); “Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will” (Ephesians 1:5). This purpose is not the equivalent of justification, for a purpose differs from its execution; we shall demonstrate shortly that this is so.
Thirdly, man having sinned, the Lord Jesus, because of the covenant of redemption, gave Himself as a Surety who took all upon Himself. As such He took their personal guilt from them upon Himself in order to atone for this at the appointed time. Since He made full satisfaction for this guilt, He has merited the right to eternal life for them. Having fully accomplished this, He was therefore “justified in the Spirit” (1 Timothy 3:16), that is, God declared that satisfaction had been made by Him and that He no longer had to suffer and be obedient for the satisfaction of His justice on behalf of the elect. Thus, their sins have been atoned for by reason of a transaction between the Father and the Surety, and the right to eternal life was merited. Christ having thus been justified, all His elect are justified in Him virtualiter, that is, by its virtue and efficacy, and are indeed reconciled. This, however, is not so actualiter, that is, actually, for they did not exist as yet. The first [ justification virtualiter] is not the justification of which Scripture speaks, but rather the latter [justification actualiter]; this cannot occur unless man, having sinned, exists and believes in Christ.
Fourthly, when man does actually exist, is grievously troubled and perplexed about his sins, and by means of the gospel believes in Christ, thereby being united to Him and being a partaker of His righteousness, God then actually justifies him and pronounces the sentence of acquittal upon him from His Word, which is the voice of God. This is even so if the believer as yet is not aware of a peace in his conscience as a result of this declaration. This may be due to ignorance of the voice of God, to objections arising in his mind, or to doubts regarding the veracity of his faith. It may also be that upon hearing this pronouncement in the Word, he believes this by faith and finds peace. It may also be that this is sealed by the special operation of the Spirit, causing him to taste and perceive immediately what it means to have the forgiveness of sins, to be reconciled with God, to be an heir of eternal life, and to enjoy the fruits of all these.
Fifthly, justification is an actual, absolute, complete acquittal of guilt and punishment, and a granting of the right to eternal life. It is neither contingent upon any condition which could change the sentence, nor does it pertain to some sins (thus having no effect upon others), but it pertains to all the sins of the person as he presently is. It is identical for all believers, irrespective of time, location, or person; the one is not justified in a different or more complete manner than the other. They are all justified on the basis of the satisfaction of Christ, which is received by faith. “Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith” (Romans 3:30); “To Him give all the prophets witness, that through His Name whosoever believeth in Him shall receive remission of sins” (Acts 10:43). Since justification is identical in all, it is likewise also perfect, and thus there can be no mention of a greater or lesser degree, as is true in sanctification. God justifies the person, forgives all sins, and gives him full access to all the benefits of the covenant; there is nothing lacking in this. However, since faith -- the means -- is either stronger or weaker, the assurance of justification is likewise variable; this, however, is not so for the justifying act of God. This act is perfect and complete. This is true in reference to the spiritual state of believers; that is, in being declared heirs of eternal life and reconciled children of God, as well as in reference to the sins which they repeatedly commit. The latter are repeatedly removed. Forgiven sins can never again be brought back to provoke the wrath of God and incur punishment. God nevertheless chastises His own concerning all forgiven sins. David’s sins were forgiven, but the sword would not depart from his house because of these sins; Job inherited the iniquity of his youth.
Sixthly, after the pronouncement of peace, believers do again return to foolishness, and daily they yet stumble in many things. These sins by their very nature are time and again worthy of temporal and eternal punishments. The Lord Jesus, however, as High Priest and Advocate, stands before the throne of grace and continually exhibits the efficacy of satisfaction for sins which are repeatedly committed. They are thus delivered from wrath by His life (Romans 3:9-10). Sins do not place them outside of the state of grace, as if their prior justification were thereby nullified; no, God is and remains reconciled with them in Christ. God views them as His children, favorites, and heirs. The justification which occurs upon the first act of faith, and which occurs time and again after that, each time includes the forgiveness of sins -- sins to be committed subsequently virtualiter, that is, as far as virtue and efficacy are concerned; thus declaring that they would also each time be forgiven ctualiter, that is, actually. However, sins cannot be forgiven in actuality prior to being committed. We cannot speak of that which does not exist; whatever has not been committed cannot be forgiven. The godly also understand it to be thus when they perceive themselves to be justified by faith. They believe that God, in Christ, has forgiven them all their sins, has received them as children and heirs, and are assured that in the future they will remain reconciled and continue to be heirs. Therefore, when they fall, God will each time and repeatedly forgive them. We shall discuss this more comprehensively in answering the next question. The Error of the “Hebrews” Refuted In our days a sect begins to manifest itself which calls itself by the name of Hebrews. This is so because the one knows the Hebrew alphabet, others can read it, and maybe one or two begin to understand it. They consequently imagine that they know the language as well as the best of them, and they can personally discern and know how each word must be translated. They conduct themselves as if they were masters, even though they know no more than D. Leusden tells them in his dictionary and D. Trommius in his concordance. Some of them are disorderly people and have loose morals, who abuse the grace of God in order to commit fornication and ungodliness, and who abuse Christian liberty, using it as a pretext to indulge in the flesh. Women among them “have the floor,” and preach in their own way. They cannot do much harm to the church, since they draw the scum of the church (who should have been excommunicated long ago) away from her. They usher souls to hell with a false peace. They are unstable, for one time they say this and then again that. They seem to have peaked already and are now despised by all honest citizens. Their doctrine primarily consists of the following elements.
(1) They either hold to an unlimited election of all men who believe that Christ has died for them, or to an election limited to a certain number, who God from eternity views in Christ and thus from eternity justifies. Therefore, He has nothing against them from the very outset. At birth Adam’s sin is thus not imputed to them, and the corruption of their nature is no sin to them, since they already are justified.
(2) They either hold to an unlimited atonement by Christ for all who but believe that Christ is their Savior, or to a limited atonement for all the individual elect. They maintain that not only all their past, present, and future sins are paid for, but also that God has perfectly justified them from that very moment, and from the very first cannot view them in any other way but in Christ. Thus, nothing is sin to them anymore, in spite of the fact that they do all that is called sin.
(3) They maintain that faith consists in the determination that Christ is their Savior and has died for them, without this being evident by some tokens of sorrow over committed sins; rather, they laugh about them. They deem conversion to be nothing else but a believing that Christ has died for them. They consider sanctification to be the cleaving of Christ’s righteousness to them as their own personal righteousness. They thus consider that they must be viewed as having personally fulfilled the law -- as one upon whom the law no longer has a claim. It is therefore sufficient for them merely to believe that Christ has died for them, for then they are free from the entire law, and whatever they do is no sin for them. One thus may not have any sorrow for sin; there is no need to confess sin and seek Christ, fleeing to Him for reconciliation, and receive Him as his ransom. One need not pray for forgiveness, since doing so would be mocking with God, who has already forgiven them, either from eternity, at the death and resurrection of Christ, or from the moment when they believed that Christ died for them. One now need not do anything else but to give thanks. Their exhortation to believe is as follows: Would you be so ungrateful as not to believe that Christ has died for you? Therefore believe this and you will be delivered from everything.
(4) They maintain that one is not obligated to attend public worship, that there is no such thing as a divine commission for ministers, and that everyone should therefore be a minister. They make no avail of the sacraments, or if they do use them, they maintain that no one may use them who doubts his salvation.
Thus the basis for all their abominable and carnal propositions is a misconception and abuse of the doctrine of justification. They therefore answer the question presented above by stating that justification does not occur frequently and daily, but that it has occurred once and for all.
Having said this by way of preface, we shall now proceed to prove the following truth: Justification from eternity, at the time of Christ’s death, or upon the first act of faith, did not take place so as to exclude daily justification in reference to committed sins.
First, we maintain that justification did not occur from eternity. God has, indeed, decreed from eternity to justify the elect; however, this decree and purpose is not justification itself. This is evident for the following reasons:
First, this purpose is never referred to as the act of justification. It is one thing to purpose and to decree, and another thing to execute that purpose and decree.
Secondly, the elect, prior to their regeneration “were by nature the children of wrath, even as others” (Ephesians 2:3), and enemies of God (Romans 5:10). This they could neither be, nor could this be said of them if they already had actually been justified.
Thirdly, justification occurs after being called. “... whom He called, them He also justified” (Romans 8:30). It occurs by means of the act of faith. “Therefore being justified by faith ...” (Romans 5:1); “Therefore we conclude that a man is justified by faith without the deeds of the law” (Romans 3:28). Since faith is exercised by a person who actually exists, it follows that justification did not transpire in eternity.
Fourthly, Scripture speaks of the forgiveness of sins in the future tense; God shall justify and God shall forgive. “Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith” (Romans 3:30); “To Him give all the prophets witness, that through His Name whosoever believeth in Him shall receive remission of sins” (Acts 10:43); “... then will I hear from heaven, and will forgive their sin” (2 Chronicles 7:14). Justification did therefore not occur from eternity.
Fifthly, God justifies believers when they actually exist and confess their sins. “I said, I will confess my transgressions unto the Lord; and Thou forgavest the iniquity of my sin. Selah” (Psalms 32:5); “This man went down to his house justified “ (Luke 18:14); “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). From the foregoing it is therefore irrefutable that justification did not occur from eternity. Out of this most essential proof follows also the second proposition: Man is not actually justified at the death and resurrection of Christ, even though their sins have completely been paid for and God’s justice has been satisfied.
Justification: A Daily Occurrence We shall now proceed to the second proposition which raises the following question:
Question: Does justification occur once and for all upon the first act of faith, or does it occur daily upon the renewed exercise of faith after falling into sin?
Answer: Since this controversy arises primarily from a misconception concerning the nature of the difference between the two, it is necessary to state several things by way of preface, and to add to what we have said relative to the previous question. Aside from the Hebrews, there are also some of Reformed persuasion who maintain that justification occurs only once and for all.
First, the act of justification is not man’s own doing. Man believes and receives Christ and His righteousness by faith as his own and thus comes into a righteous state, and can then be a subject for justification. However, irrespective of how effectively he may appropriate the righteousness of Christ, he nevertheless does not justify himself. Rather, it is God as Judge who justifies such a one who is righteous in Christ, having received the righteousness of Christ by faith.
Secondly, we must make a distinction between the purpose to justify and the act of justification. God has purposed from eternity to justify the elect, but He does not actually justify them from eternity. To do so it is necessary that the elect actually exist and be in a state of righteousness before God as Judge as we have shown earlier.
Thirdly, one needs to make a distinction between reconciliation and justification. God’s justice has been satisfied in Christ; the elect, as enemies, have been reconciled with God by the death of His Son. From God’s side His justice had already been satisfied. God was already reconciled with the elect before they were born, and, having been born, prior to their conversion. God from His side remains reconciled, even when believers fall into the deepest possible state of backsliding. A renewed reconciliation and satisfaction are not necessary. It is an error of many unpretentious and simple believers that they, after having fallen into sin, view God as being unreconciled with them. It is one thing to be fearful of being no partaker of Christ and of reconciliation through Him, while it is another thing to view God repeatedly as being unreconciled with one’s self. Reconciliation remains a reality both from God’s side and from the side of the believer as far as their state is concerned. This is true even when they fall into sin, are in great darkness, have strife, are unbelieving, or are distressed. The indwelling of the Holy Spirit, spiritual life, and the propensity of faith remains. God, however, does not justify the believer when he does not exist as yet or when he is still unconverted, for man, being yet without Christ, is then still incapable of being a suitable subject for justification. When a truly converted and believing person is engaged in the practice of sin, God does not exercise the act of justification toward those who are in such a condition. At that time they are also not suitable objects for this transaction, for they do not exercise faith whereby they are justified. As far as their spiritual state is concerned, their reconciliation is a reality and remains in force, as well from God’s side as from the side of the believer; however, justification is the declaration of a sentence.
Fourthly, the act of justifying or not justifying does not imply a change in God. We must not be of the opinion that God, when not exercising the act of justification, is each time again in a dissatisfied and wrathful disposition, and that whenever He exercises the act of justification again He is of a loving and satisfied disposition. This is by no means the case, for with the Lord there is no variableness nor shadow of turning. The change is in the subject. Man, while not existing as yet, or if he exists but is not converted, or if he is in essence converted but is engaged in the practice of sin, is not a suitable subject toward whom God exercises the act of justification. He becomes a suitable subject, however, when he exercises faith.
Fifthly, justification is not a purpose, but an actual deed; it is also not reconciliation, nor does it imply mutability in God. Instead, it is a pronouncement of the sentence of acquittal concerning and toward a person, who by faith receives Christ and His righteousness. I repeat, it is the pronouncement made toward the believer: “Your sins have been atoned for; My justice is satisfied; you are reconciled with Me; I forgive you your sins; I remit them; I do not charge them to your account; and you are an heir of eternal life.” God makes this pronouncement by means of His Word whenever a believer hears, reads, or reflects upon such sentences. This pronouncement is made by the Holy Spirit to the heart of a believer when He either impresses a special text upon him, addressing this to his heart, or when He holds before him the gospel in a general sense and applies it. Believers to whom this pronouncement is made are not all in the same condition. Some hear this pronouncement very clearly and distinctly, believe that they are justified, experience peace in their conscience, and have free access to the throne of grace, exclaiming, “Abba, Father!” Others do not hear this pronouncement as clearly, and therefore also do not enjoy the fruits of this with as much clarity. Again, others are so full of trouble and anxiety concerning their spiritual state and the forgiveness of their sins that they do not give heed to the pronouncement of the Word nor to their feelings, be they feelings of comfort and peace. He who is hard of hearing in the court of conscience is acquitted as well as the one whose hearing is exceptional; the one who is weak in faith is acquitted as well as the one who is strong in faith.
Sixthly, justification is not actio permanens, sed transiens, that is, a permanent act, which is effective from the very first moment of a believer’s regeneration until their death, but rather a transitory act, which ceases to render a pronouncement, and is therefore repeated each time again. The first pronouncement to them is past, and there is each time a new pronouncement which is not of a different nature, but is identical in nature. This is not to imply that the first act of justification is repeated, nor that God would direct a believer who prays for the forgiveness of sins to the first act of faith when He, at the outset of his conversion and faith, justified him -- nor is it implied that the application of the first act of justification would be a daily occurrence. This initial act could have been either not so powerfully and sensibly experienced or could have been erased from one’s memory. Thus it is a daily and renewed pronouncement of the very same nature.
Seventhly, the point of contention is not merely a matter of reflection, but pertains to the practice of life itself. It is something which the believer daily encounters in his prayers. If the soul does not have a clear grasp of this matter, it will be confused, not knowing how it can pray with understanding and spiritual liberty. One therefore must know:
(1) he does not pray whether reconciliation would once again or daily occur, for this has occurred once and for all in the sacrifice of Christ;
(2) he ought not to pray that God’s purpose concerning us would change, for this is immutable; the secret things are for the Lord, and in prayer he ought to be governed by the Word of God and his own state;
(3) he ought not to pray whether God would change His heart toward us, that instead of a heart of wrath He would be of a favorable disposition toward us; those who do this are ignorant, for God was already favorably disposed and loving toward the elect prior to their regeneration and before they believed;
(4) prayer as far as God is concerned pertains to the manifestation of His goodness, and as far as we are concerned to its application. Justification is nothing else but application in response to the first exercise of faith, as well as every exercise thereafter, when one, by renewal, becomes a suitable subject for justification. This is not the application of a comfortable feeling, but of a pronouncement made to us.
Eighthly, it is irrefutably true that an unconverted person must pray for justification as it takes place upon the first exercise of faith (even though we make no distinction between the first and the repeated exercises as far as the essence of the matter is concerned). It thus follows that all who are not assured of their regenerate state and of their faith, who fear they are not yet in this state, even though they may indeed be regenerated, must act according to their perception of their spiritual state. They must thus pray for forgiveness and justification as if this had never taken place yet; indeed, they cannot do otherwise. Since, however, the majority of the godly live without a clear knowledge and assurance of their spiritual state and repeatedly doubt what has previously taken place, this point of contention (see question on p. 381) would not pertain to the majority of the godly, but rather to the few who are currently assured.
Ninthly, one needs to make a distinction between regeneration, the adoption of children, and justification. Even though these benefits are bestowed simultaneously and immediately upon becoming a suitable subject for justification, the one benefit is not the other; the soul comprehends the one differently from the other, distinguishing between them when she speaks about them. The soul who is assured of her spiritual state neither prays for regeneration, nor for the adoption of children; this she knows already, as well as that God has previously justified her as far as her previous sins are concerned. Rather, she prays for a new pronouncement of the acquittal concerning newly committed sins. She prays that the guilt and punishment she has incurred by her currently committed sins would be removed on the basis of the merits of Christ, and that God by renewal would be pleased to pronounce the sentence of acquittal toward and upon her.
Tenthly, a distinction needs to be made between justification and being assured of this, that is, the sense of comfort, peace, and joy. The latter are fruits of the first. The first, justification, can be present without assurance and without a sense of comfort, peace, and joy. In his prayer, the believer, be it in the first exercise of faith or subsequently, has more than the pronouncement of the sentence in view, that is justification; his activity does not terminate here. He also has in view a comforting sense of forgiveness, as well as peace and joy. Yes, he cannot be at peace without obtaining forgiveness. It does not follow, however, that someone is not justified nor has obtained the forgiveness of sins if he is without peace or joy, and that only those obtain the forgiveness of sins who acquire a sense of comfort. For even the weakest in faith must believe, on the basis of the Word, that God, upon his prayer and with his eye upon Christ, forgives him his sins since He has promised to do so. Therefore the essence of justification does not consist in a comforting and sensible application of the sentence, but in its pronouncement. This pronouncement is not only made upon the first exercise of faith, but still occurs daily, whether or not the believer enjoys its comforting fruits. Having stated this by way of preface, we shall now proceed with the proof.
Scriptural Proofs for Daily Justification
Proof #1: “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). To forgive sins is to justify and to pronounce the sentence, “Your sins have been forgiven and My justice has been satisfied. I shall not punish you for the same; I grant you acquittal.” “To forgive” implies simultaneously that someone is declared to be an heir of eternal life, as well as to be acquitted. Forgiveness must have a suitable subject; that is, a believer who sensibly and with shame confesses his sins having his eye upon Jesus. The apostle does not refer here to initial conversion, but to believers who have fallen into sin. This is evident from the pronoun “we,” from that which precedes, and from that which is written in chapter 2:1. From this it is clearly evident that God daily pronounces the justifying sentence upon believers; that is, He justifies daily.
Evasive Argument #1: To forgive is to give a comforting application as well as peace in the conscience.
Answer (1) This is merely conjecture, and I deny that forgiveness is a comforting application and the giving of peace in the conscience; let one proof be produced.
(2) It expressly contradicts this text, for if forgiveness signified a comforting application, all upright confessors of the truth would, on the basis of God’s faithfulness and justice, enjoy sensible comfort and peace of conscience. However, all upright confessors of the truth do not have this; experience bears abundant witness to this. Forgiveness is therefore not a comforting application.
(3) If forgiveness were synonymous with a comforting application, all who miss this comforting application would be bereft of the forgiveness of sins. It would be an offense against the generation of the children of God, grieving those whom the Lord has not grieved. It is thus evident that forgiveness is not a comforting application, but rather is the cause of peace in the conscience; it can therefore be genuine without such evident results.
(4) If forgiveness is a comforting application, it would have to be an application of the first act of justification upon the first exercise of faith, or else it is a new application of the merits of Christ for them. The first option cannot be true, for most believers have neither the knowledge nor the witness of their first justification, and they rarely or never think upon this when they experience a comfortable application. If the latter is true, it is a new act of justification or a new repetition of the same which occurs frequently; it is this to which we are referring. We do not deny that forgiveness is an application; that is true for the first as well as for the repeated act. They are equal or identical in this respect; however, it is not particularly a comforting application, for comfort is the consequence. The latter can be present in various measures, at various times, and to various degrees.
Evasive Argument #2: If no one receives forgiveness but those who confess their sins, one could never have forgiveness of those sins which he has not confessed, since there are many sins which are either not noticed or have been forgotten.
Answer (1) A distinction must be made between reconciliation and forgiveness, that is, justification or the pronouncement of the sentence. Reconciliation with God is and always remains a reality, also in a condition of great backsliding. The pronouncement of forgiveness, however, occurs when there is a suitable subject, this being an upright confessor.
(2) When a believer, after falling in sin, makes confession, he includes therein all his sins. He even includes his sinful nature and whatever has proceeded from this (whether known or unknown), and he thus confesses them all.
(3) When God forgives, He thus forgives all sins which have been committed, and He justifies the person as he presently is.
Evasive Argument #3: When believers pray for forgiveness, they aim to be conscious of this, as well as for peace of conscience as a result of being sensible of the forgiveness of sins. Thus forgiveness is to be understood as consisting of consciousness and comfort.
Answer: It is true that believers desire and seek this; it is their obligation. However, in prayer they make a distinction between forgiveness and comfort. In the first place, they pray in an absolute sense of the word since God has promised this to them; in the second place, they pray conditionally -- it being contingent upon the Lord’s pleasure -- and submissively, since they have no absolute promise concerning this. Sometimes the Lord grants it and sometimes He does not.
Proof #2: We formulate this second proof from such texts in which believers pray daily for forgiveness, upon which God daily forgives. Consider the following from among many: “And forgive us our debts, as we forgive our debtors” (Matthew 6:14); “For if ye forgive men their trespasses, your heavenly Father will also forgive you” (Matthew 6:14); “Nathan the prophet came unto him, after he had gone in to Bathsheba ... wash me thoroughly from mine iniquity, and cleanse me from my sin. Purge me with hyssop ... Deliver me from bloodguiltiness, O God” (Psalms 51:1-2
Proof #3: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1). Add to this the texts which speak of Christ’s intercession as High Priest. (Cf. Hebrews 8:1; Hebrews 7:25; Romans 8:34.) If justification were to occur once and for all upon the first exercise of faith, the second high-priestly ministry for believers would no longer be necessary; then they would have no need for an Advocate or Intercessor. However, one does need Him again each time he has sinned. Thus intercession has reference to sins which are repeatedly committed, praying that they be forgiven. Forgiveness therefore does not occur once and for all, but daily.
Evasive Argument: Christ’s intercession pertains to application, that is, to this comforting sense.
Answer: We have already responded to this. This daily application is the daily justification, that is, the daily pronouncement of the justifying sentence, or daily forgiveness. The first act of justification, as well as those subsequent thereto, is applicatory in nature. The same act of justification is frequently repeated and the sentence is frequently pronounced. This does not imply that the latter nullifies the first, but that the spiritual condition of believers repeatedly requires a new declaration or repetition of it. God accommodates Himself to man’s nature and state, and deals with him accordingly. Man in this respect must also act as man, and thus not in a manner as God functions in reference to Himself, but rather in a manner which is suitable to man. One would have to prove that the daily application consisted of nothing else than the comforting of the soul. This will never occur, however, and thus this argument is futile.
Proof #4: This proof we formulate on the basis of such texts in which it is declared that justification follows the exercise of faith. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1); “Therefore we conclude that a man is justified by faith” (Romans 3:28). Faith must not be exercised once and for all, but it is the duty and task of believers to exercise faith daily, and to receive Jesus daily as the ransom for their sins, unto their justification. Would faith only be efficacious when first exercised and not subsequently? No, faith is always of the same efficacy. Since justification is the fruit of faith when first exercised, justification is also the fruit when faith is exercised by renewal. This we observe for example in Abraham. Abraham was already a believer and had long before been justified prior to the promise in Genesis 15:1-21 being given to him, namely, “So shall thy seed be” (Genesis 15:5). It is nevertheless stated in Genesis 15:6, “And he believed in the Lord; and He counted it to him for righteousness.” Paul had this in mind in Romans 4:1-25. It was the apostle’s objective to prove that man is not justified by the works of the law, but by faith. This he proves by quoting Genesis 15:6, where he uses Abraham as an example, demonstrating that Abraham was not justified by works, but by faith. “For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness” (Romans 4:3). Abraham was already justified prior to this; nevertheless, when subsequently he believed again, he was again justified. Paul uses this justification as a proof that man is justified by faith rather than the law. Therefore, as often as a believer exercises faith, so frequently is he justified.
Proof #5: “He that is righteous, let him be righteous still: and he that is holy, let him be holy still” (Revelation 22:11). Since a justified person must not remain focused upon the first justifying act, but rather must endeavor to be continually justified, it follows that justification does not occur once, but frequently.
Evasive Argument #1: “To be righteous still” refers to an increased manifestation of one’s justification by his fruits.
Answer: The words “to justify” and “to be justified” never have this meaning. This is also not the case in James 2:21. Consider also our commentary upon the foregoing texts. If somewhere it were to mean this (which we nevertheless do not admit), this cannot be the meaning here, for being justified is joined to being sanctified, and sanctification manifests itself in the practice of virtue.
Evasive Argument #2: The reference here is to passive justification rather than active justification. Active justification is a work of God toward man whereby He acquits him; however, passive justification is the assurance of being justified and the comforting sense of it.
Answer: This is a fabricated distinction which is not founded upon the Word of God. Wherever there is passive justification, there is also active justification. Neither can someone receive anything, nor can anything be done toward anyone, or there must be the work of another who either gives or does something toward the other. If one wishes to make this distinction, then it pertains to the same deed. It is active as far as the performer of the deed is concerned, and passive as far as the subject is concerned, who is the recipient of the operation of the other. We absolutely deny, however, that passive justification would mean the assurance of one’s justification and the comforting sense of it; there is no proof for this in the entire Scriptures. Many of the godly die without ever having had this comforting sense; they then would not have been justified.
Proof #6: We derive this proof from the absurdities which are the logical consequence of the view that justification occurs once and for all:
(1) God would forgive believers sins which they have not committed, since forgiveness cannot occur unless there is a committed crime. Just as someone neither can nor will be punished for sins which as yet are to be committed, so one can likewise not be justified concerning sins which are as yet to be committed. Christ, as Surety, was punished for sins which the godly would as yet commit. This, however, is an entirely different situation, since He, being God, dealt with God for whom everything is in the present; also as Surety He could only suffer once since this atonement was a perfect atonement.
(2) One could then also never pray for justification or forgiveness, since God sees this sin but once according to their view, forgiving all sins simultaneously.
(3) One would then have a comforting sense concerning sins which are as yet to be committed. Instead, one ought to mourn over the commission of sins and be grievously sorrowful.
We have therefore demonstrated very clearly that justification occurs daily.
Objection: Justification is perfect; God justifies the person and this includes the forgiveness of all sins -- past, present, and future sins -- and is as such distinguished from sanctification which occurs by degrees. If justification would occur daily, the believer would repeatedly be in an unreconciled state upon sinning, since he repeatedly would be in need of new forgiveness.
Answer: First, we admit that justification is perfect; God does not forgive a sin partially and therefore consider part of it to be unforgiven (such as occurs in sanctification). God does not forgive some sins of believers and deem other sins to be unforgiven, but He perfectly forgives all sins and justifies the person as he is at that present moment. The efficacy of this justification includes in it virtualiter that God will also thereafter forgive subsequent sins committed in the future; sins can therefore not rob them of their salvation. However, it is an invalid conclusion to deduce from the perfection of justification that God, upon the first exercise of faith, also in actuality includes all future sins which they would subsequently commit. Such a conclusion we deny. It would be valid if the believing sinner were justified once and for all; however, since God frequently justifies, and since each time this justification is perfect in reference to the person as he is at that moment, the logical conclusion is therefore not correct.
Secondly, the argument that future sins are not included in the first act of justification, and that therefore believers when sinning time and again come into an unreconciled state, and thus become subject to wrath and condemnation, is as invalid as the conclusion itself. In doing so one mixes reconciliation and the meriting of salvation with justification as if they were identical, and as if man is reconciled with God through justification; this is obviously erroneous. Reconciliation occurs on account of the merits of Christ; this is and always remains in force and has occurred once and for all. A believing and converted person is and also always remains in a reconciled state; sins committed in the meantime can never undo this reconciliation. Since the Lord Jesus has made a perfect atonement, the believer can never come into an unreconciled state nor can he ever be subject to wrath and condemnation (even though his sins when considered in their essence make him guilty and worthy of punishment). Justification presupposes reconciliation; in order for someone to be justified he must first be righteous in Christ. When he is thus, he will then be justified, that is, God pronounces the sentence of acquittal upon him. By making a distinction between these two matters, this argument will be rendered null and void. It thus remains true that justification is perfect, even though it is frequently repeated.
We thus consider this objection to be answered, and the doctrine itself has been further reinforced.
Justification and its Result: Assurance
Having considered the time when justification occurs, we shall now proceed to consider the secondary aspect or result of justification, assurance.
Question: Can a believer be assured of his justification, and consequently of his salvation?
Answer: The Papists and Arminians answer negatively, whereas we answer in the affirmative. The Papists oppose this with all their might, for they perceive that this will topple their entire ecclesiastical structure. No one will then ask any longer for the merits of the saints, concern themselves with their selling of indulgences, their masses for souls, absolution, nor their fabricated purgatory. Once the truth of assurance as being the result of justification has been established, their treasuries will be empty and their kitchens will smoke. They keep people in a continual state of fright and fear, so that with handfuls of money they will take refuge to them. The Papists maintain that man cannot know whether he is truly regenerated, possesses true faith, is truly sanctified, nor does he know whether he will persevere or become an apostate. Consequently, he cannot be absolutely assured of his salvation, nor must he strive for this assurance. They will admit that one can and may make conjectures concerning this, and that God can reveal and indeed has revealed this to some in an extraordinary manner. Apart from this, however, assurance is but conjecture or imagination. The Arminians neither understand the nature of grace nor of those who possess it -- they who as a result of assurance are that much more strongly motivated to sanctification. (Cf. 2 Corinthians 7:1; Romans 12:1; 1 John 3:3.) Therefore, they wish to stir up people to good works by means of fright and fear, being of the opinion that assurance engenders careless people. On the other hand, they also believe in the apostasy of saints, and they thus deny assurance.
We observe in God’s Word the unbreakable chain of election, calling, faith, justification, and glorification, and we also know from God’s Word and experience that assurance does not engender careless people. Rather, it engenders love in man and strongly motivates him to true godliness. We therefore maintain that man can be assured of his justification and consequently also of his salvation; he must therefore continually strive for assurance. We state at the same time, however, that all believers do not come to this full assurance. He who is currently assured, can subsequently come into a condition of doubt, fear, and anxiety as a result of darkness, sin, and strife due to the weakness of faith. That man can be assured is evident for the following reasons: First, this is evident from all those texts in which man is commanded to examine himself whether he is in the faith and whether Christ dwells in him. “But let a man examine himself, and so let him eat of that bread, and drink of that cup” (1 Corinthians 11:28); “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates” (2 Corinthians 13:5). Being obligated to examine oneself, one must then of necessity be able to know whether or not he possesses faith. One can thus acquire the assurance that he is in the faith and that Christ dwells in him. One can therefore also be assured of his justification and furthermore, of his salvation. Man is created in such a fashion that he not only knows what he is doing, but also that he consciously knows this. If this is true in the natural realm, it is much more true in the spiritual realm, since man’s nature has been improved upon, illuminated, and sanctified. He knows that he chooses and desires to have God as his reconciled Father, his portion, his delight, and his resting place. He knows that his soul can only find delight upon possessing all this, and that he grieves if he misses all this. He knows that he longs to have the Lord Jesus as His Surety, that he desires Him, and therefore frequently prays tearfully to Him. Such a person offers and surrenders himself to Him. He knows that sins grieve and sadden Him, and being enamored with sanctification, he prays for sanctification and therefore runs to Christ. A believer knows that all these things are to be found in him, and he is conscious of this knowledge. If he, however, would know with certainty that whatever he knows to be within him is true grace and are the motions of the Holy Spirit (such as regeneration, faith, and sanctification) he would be able to make a conclusion which would result in assurance. However, it is here that the believer falls short and therefore he dares not assure himself. Since, however, he knows that this frame and these motions are to be found within him, he also ought to learn the other from the Holy Scriptures by the operation of the Holy Spirit. If he were to be clearly conscious of both, he could not but be assured. If he must examine himself whether or not he has faith, he can also come to the assurance of this possession. This knowledge is to be observed in the following texts: “And we believe and are sure that Thou art that Christ” (John 6:69); “... for I know whom I have believed, and am persuaded ...” (2 Timothy 1:12); “And hereby we do know that we know Him ...” (1 John 2:3).
Secondly, one must pray for the fruits of assurance, and thus also for assurance itself, without which one cannot enjoy the fruits. “Make me to hear joy and gladness; ... restore unto me the joy of Thy salvation ...” (Psalms 51:8
Thirdly, it is evident from texts in which it is expressly stated that believers are indeed assured. “For I know that my Redeemer liveth, ... in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another” (Job 19:25-27); “And being fully persuaded that, what He had promised, He was able also to perform” (Romans 4:21); “For I am persuaded, that neither death, nor life, ... shall be able to separate us from the love of God” (Romans 8:38-39); “For I know whom I have believed, and am persuaded ...” (2 Timothy 1:12). Add to this also the following texts: “The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs” (Romans 8:16-17); “We know that we have passed from death unto life, because we love the brethren” (1 John 3:14); “Hereby know we that we dwell in Him, and He in us, because He hath given us of His Spirit” (1 John 4:13).
Evasive Argument: Job, David, and Paul had their assurance by way of a special revelation of the Holy Spirit, and therefore one cannot draw a conclusion from their assurance in reference to others.
Answer (1) This is a statement that cannot be proven.
(2) All believers have the same Spirit for the purpose of knowing “the things that are freely given to us of God” (1 Corinthians 2:12).
(3) In Romans 8:1-39, Paul speaks not of himself to the exclusion of others, but he includes all who have the Spirit of Christ (Romans 8:9), who are led by the Spirit of God (Romans 8:14), who by the Spirit of adoption of children cry out, Abba, Father (Romans 8:15). He states concerning those, including himself (Romans 8:16), that the Spirit testifies with their spirit that they are the children of God and thus also heirs. This argument is therefore futile.
(4) In the quoted texts, John also does not speak concerning himself, but of believers to whom he wrote, declaring that they knew they were regenerated, that they were in God, and that God would remain in them. It thus remains a certainty that believers are indeed assured.
Fourthly, this is also evident from such texts where it is declared that believers have the fruits of assurance, and thus assurance itself. Without this they cannot be partakers of the fruits, which are:
(1) Peace: “Therefore being justified by faith, we have peace with God” (Romans 5:1).
(2) A rejoicing “in hope of the glory of God” (Romans 5:2). To have hope is to have a certain expectation of a promised matter to be received in the future. To rejoice in this, and thereby to endure all tribulation with joy, implies that there is assurance of being a partaker of this matter.
(3) Joy and happiness in consequence of being justified. “I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness” (Isaiah 61:10).
(4) Addressing God with the name “Father.” “Ye have received the Spirit of adoption, whereby we cry, Abba, Father” (Romans 8:15).
(5) Gratitude for being partakers of salvation and having been translated into Christ. “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son: in whom we have redemption through His blood, even the forgiveness of sins” (Colossians 1:12-14). Who would be able, or dare, to think that such who are in this state or who perceive such motions within them do not have a true and strong assurance of their justification and salvation? There is therefore no room for the evasive argument that they are merely guessing or imagining this to be so.
Fifthly, this is also evident from the operation of the Holy Spirit in the elect, it being His objective to assure them. “Now we have received, ... the Spirit which is of God; that we might know the things that are freely given to us of God” (1 Corinthians 2:12). The Holy Spirit is for them an evidence that they remain in God and God in them (1 John 4:13). He is an earnest which serves no other purpose than to assure them of the certain possession of this matter. “Which is the earnest of our inheritance until the redemption of the purchased possession” (Ephesians 1:14). The Holy Spirit seals them: “... in whom also after that ye believed, ye were sealed with that holy Spirit of promise” (Ephesians 1:13); “... whereby ye are sealed unto the day of redemption” (Ephesians 4:30). The purpose of a seal is to confirm and assure someone that he is a partaker of the sealed matter. Furthermore, God has sworn an oath in order that His elect would be all the more assured. “Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation” (Hebrews 6:17-18). It is thus a certainty that one can be assured.
Evasive Argument: One can, however, not know whether this assurance is the operation of the Holy Spirit or whether this is brought about by our own spirit. One can deceive himself in this matter, so that one cannot derive a certain assurance from this.
Answer (1) If the Holy Spirit is operative for the very purpose of assuring someone, this person can most certainly be assured in this manner. Otherwise the operation of the Holy Spirit would be unprofitable to that end, as He would not be able to accomplish His objective. Such a view would expressly contradict God Himself.
(2) Because an unconverted person, being a worm of the dust, is blind and cannot comprehend spiritual things, which instead are foolishness to him (1 Corinthians 2:14), and whereas he neither knows nor sees the Spirit (John 14:17), he therefore cannot judge concerning the operation of the Holy Spirit. He also cannot judge how one may know whether something is the result of the operation of the Holy Spirit, or whether it proceeds from our own corrupt nature. It would be advisable for such fools to be silent in order that their foolishness be not made manifest. The godly, however, are acquainted with this, and their concern is neither whether it is of the Holy Spirit nor whether it proceeds from their corrupt nature, but at times whether it proceeds from the immediate operation of the Holy Spirit or whether this occurs as a result of their spiritual, regenerate, and renewed nature. A believer, however, does not need to concern himself with this, for whether it immediately proceeds from the Holy Spirit or is due to spiritual light and life, they nevertheless both proceed from the Spirit. As fire and light manifest themselves, however, the Holy Spirit likewise can manifest Himself so clearly that they know indeed that it is the Holy Spirit who assures and seals them. This is similar to a man who knows the voice of his intimate friend.
(3) The Holy Spirit operates in harmony with the Word, the infallible rule for believers. There they observe that the Holy Spirit gives assurance after mourning, praying, and wrestling in faith. This brings the soul near to God, and in the enjoyment of communion with God she receives assurance. They find that assurance does not only engender peace with God in the soul, but also love, obedience, and sanctification. It renders the earth and all its glories as insignificant, and it becomes all their desire and joy to live in the realm of the invisible. If a believer, in the enjoyment of assurance, finds himself to be thus, he may know that he is not deceiving himself, but that it is the Holy Spirit who assures and seals him.
Refutation of Objections to the Truth that Justification Engenders Assurance
Several arguments are advanced to overturn this truth. Objection #1: The promises pertaining to forgiveness are uncertain and doubtful, and are presented in the Word of God within the context of the word “perhaps.” One thus cannot be absolutely assured of this. “... if it may be a lengthening of thy tranquillity” (Daniel 4:27); “Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:22).
Answer (1) The promise of the forgiveness of sins upon faith and repentance is made absolutely and with certainty. One can therefore assure himself of this if he finds repentance and faith within himself. “For all the promises of God in Him are yea, and in Him Amen” (2 Corinthians 1:20).
(2) When in addition to these two villains (that is, uncertainty and doubt), the words “if there could be” and “perhaps” are used, it does not refer to the uncertainty of forgiveness upon faith and repentance, but rather upon the uncertainty of their repentance, and consequently of forgiveness. “For if God spared not the natural branches, take heed lest He also spare not thee” (Romans 11:21).
Objection #2: One is called to fear and tremble, and thus cannot be assured of his justification and salvation. “Work out your own salvation with fear and trembling” (Php 2:12); “Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it” (Hebrews 4:1).
Answer: Fear and trembling are not always a being fearful and frightened that one will not be saved. Very frequently fear and trembling refer to respect and humble submission to God. “... and in Thy fear will I worship toward Thy holy temple” (Psalms 5:7). It can also refer to a painstaking care not to sin. “The fear of the Lord is a fountain of life, to depart from the snares of death” (Proverbs 14:27). There is a slavish fear, to which we are urged not to succumb. “Fear not” (Exodus 20:20); “And for fear of him the keepers did shake, and became as dead men. And the angel answered, ... Fear not ye” (Matthew 28:4-5). There is also a filial fear which consists in respect and painstaking carefulness. Blessed is the man who fears continually. The one fears punishment, and the other fears out of love for God. In the quoted texts the reference is to filial fear, rather than to slavish fear or fear engendered by doubt.
Objection #3: All assurance must be obtained from man’s own heart, which is deceitful. “The heart is deceitful above all things, and desperately wicked: who can know it” (Jeremiah 17:9). One can therefore not know whether he is truly converted and believes. Consequently, one can neither know whether he is justified nor whether he will be saved.
Answer (1) By such an argument man would not be conscious of his actions in any matter and would have to be in doubt about everything; man, however, is conscious of his actions and objectives. Since man knows for a certainty that he lives, speaks, and believes this or that with his heart and in truth, we conclude that a true believer also knows for a certainty that he is spiritually alive, believes, prays, etc.
(2) The text refers to the functioning of the heart of an ungodly person in deceiving other persons; it does not say that the heart is unconscious of its own functioning and objective.
(3) Assurance does indeed issue forth from the heart, as it judges its spiritual disposition and deeds. The heart does this, however, not according to its own standard, but according to the infallible rule of God’s Word accompanied by the operation of the Holy Spirit who bears witness with our spirit (Romans 8:16). A believer can therefore know in truth what is within him, and in this manner assure himself of his justification and salvation, for the Word of God promises this to those who are of such a disposition and conduct themselves accordingly.
Objection #4: Since, according to this view, assurance rests upon the infallible promises of God, a believer should neither have the least doubt, nor the least concern, but should always be absolutely and infallibly assured. However, since according to this view, it is also true that believers are not always so infallibly assured and without fear and concern, the promises are not made in such an absolute sense of the word, and man can never be absolutely assured.
Answer: A believer has both a reason and a foundation for always being infallibly assured, and he also ought to be thus, since the infallible promises of God are applicable to him. It is due to his weakness, however, that he is not always thus -- not because he doubts the veracity of the promises of God. It is because he is frequently in darkness as far as recognizing the grace he possesses. Due to trials, inner corruption, and other evidence against him, he fears that he does not have the disposition of such a person to whom the promises have been made. Thus, his doubt is no proof that the promises are not absolute, nor that one cannot be assured, but a proof of his darkness and weakness.
Objection #5: Even if one could presently be assured, one can nevertheless not be assured as far as the future is concerned, and thus also not of his salvation. A person does not know whether he will persevere or become an apostate.
Answer: The Spirit abides eternally in the person to whom He was once given (John 14:16). There He abides as an earnest until the promised felicity has been bestowed (Ephesians 1:14). “For the gifts and calling of God are without repentance” (Romans 11:29). Christ gives His sheep eternal life and they will not perish unto all eternity (John 10:28), and “are kept by the power of God through faith unto salvation” (1 Peter 1:5). Therefore the fear for apostasy is unfounded and cannot prevent them from being assured. (For a comprehensive treatment of the perseverance of the saints, see volume 3, chapter 50).
We have thus explained and confirmed the truth of this weighty doctrine of our Christian religion, namely, justification, and defended it against opposing parties. The purpose of this is not merely to know the truth, but rather that we would practice it, that is, that we would endeavor to be justified, to remain in a justified state, to be exercised in this state with justification, to rejoice in it, to magnify God concerning this, and thereby to be motivated unto sanctification. Since people are so careless in this respect, and even believers so frequently are not in earnest to exercise themselves continually in this matter and to make use of it at all occasions, it will be necessary for us to stir people up to be thus exercised.
Exhortations to Strive for Justification
Questions: Is not justification a work of God outside of man, so that man does nothing at all and is merely a subject of it? Does not this take place purely without any merit, and without reference to man’s goodness, will, or activity? Does not God justify man because of the righteousness of Christ which He Himself imputes to him? Has not God eternally decreed whom He will justify and whom not, this being a decree which cannot be changed by man? Is it not therefore best to be quiet and await the outworking of this decree, that is, whether or not God will justify me? Are not all exhortations to strive for justification then in vain?
Answer: Justification is a work of God which does not only pertain to man but which is also directed toward man, for God pronounces the sentence of acquittal to the soul. The eternal purpose and the imputation of Christ’s righteousness in and of themselves cannot render comfort to man, nor engender either gratitude or sanctification, as long as the person is neither justified in his conscience nor hears the pronouncement of the sentence toward him. We do not need to belabor ourselves to motivate God either to establish a decree or to change His purpose; rather, we must labor to become conscious of His purpose and the imputation of Christ’s righteousness by way of the actual pronouncement. One must not strive and labor to be justified by his works, but he must strive to receive the righteousness of Christ by faith and thus be in a condition to be justified. He must strive to receive by faith the promises made to believers and with them approach unto God in order to hear the actual justifying pronouncement of God, both out of His Word as well as by His Spirit. This is the life, joy, and comfort of the soul. This will render a person ready to manifest gratitude, to glorify God, and to live a sanctified life. It is the objective of the ensuing exhortations to bring this about; you who either read or hear this read, permit yourself to be persuaded to practice this, and with a quiet and impressionable soul, consider the following reasons:
First, God, in this life, justifies those who will live forever. One can be assured in this life of having been justified, of the forgiveness of his sins, and of having been appointed to be an heir of eternal life. All of this has been demonstrated above. No one therefore needs to despair, no matter how great and prolonged his sinnership may be; he may and must seek this great benefit, since God commands this and offers this to him. While thus seeking, he will certainly attain to this, since God has promised it to those who seek it. Failure to seek this will either be due to:
(1) pure wickedness and a despising of God, of His grace, and of one’s own salvation;
(2) foolish world-conformity. One will then, bewitched by and out of love to visible things, not avail himself of the grace of God. This is so that he may be all the more at ease in yielding to the lusts of the flesh and thus choose the creature above the Creator;
(3) or abominable laziness, not being willing to make any effort in this respect. One does indeed perceive the desirability and bliss of being justified, but he looks up against the work itself; it is not worth all this trouble. If it could easily and effortlessly be obtained, one would indeed be willing. However, to thus pray and wrestle, and to overcome so many temptations requires too much effort and thus one refrains from this. Tell me therefore, you despisers of grace, you who are conformed to the world and are lazy, is your condemnation not just? Will you not have to say upon your deathbed and in the day of judgment, “I was not willing; it is thus my own fault; therefore, woe, woe is unto me that I have been so foolish and that due to my own neglect I now have to go lost forever and be condemned!”
Therefore, since so great a grace, such comfort, and such joy are available to you, and you can and may avail yourself of this, let nothing hinder you; but be resolved in your endeavor to be justified, and be assured that you may live happily here and be eternally in the state of felicity hereafter. The Lamentable Condition of Those Who are Not Justified
Secondly, meditate for a moment upon the lamentable condition of the man who is not justified, and of yourself if you are still in such a condition. You are still in your sins, and the eternal, unbearable wrath of God hangs above your head. If you are not justified in this life, you will die in your sins and be eternally condemned. You will die and I hereby pronounce your death sentence upon you. “And as it is appointed unto men once to die, but after this the judgment” (Hebrews 9:27); “Set thine house in order: for thou shalt die, and not live” (Isaiah 38:1). I cannot designate a specific moment; maybe it will be today. “This night thy soul shall be required of thee” (Luke 12:20). It may be that you will either die suddenly, or suddenly lose your mind; or maybe you will be much troubled by bodily pains and anxieties. The terrors of conscience may be so severe in view of eternal condemnation that you will not be able, with composure, to be sensible concerning sin, and you will neither be able to take refuge to the Lord Jesus to receive His righteousness, nor be able to turn to the promises. It could also be that the time of grace already has passed by beforehand and you are given over to the hardness of your imagination, traveling thus toward eternity. He who is not justified in this life will also not be justified in the life hereafter. How will you then fare? How frightful will be such a death! What will there then be to comfort you? Where will you then go? You will go nowhere but to your eternal damnation. Will not the terror of the Lord then persuade you to believe and to be justified before you die?
If a person may be justified, however, and in this life may have the assurance of the forgiveness of his sins and of his eternal inheritance, how joyfully will such a person be able to die! How cheerfully one will be able to depart from this life and say with Paul, “For I am persuaded, that neither death ... shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Romans 8:38-39); “I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness!” (2 Timothy 4:7-8). This caused David to say, “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me” (Psalms 23:4). Then death is no longer a terror; one can long for it and say with Simeon, “Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation” (Luke 2:29-30). Observe therefore how different death and eternity will be. What would a person not do to have a day of death and to enter into eternal felicity! Since, however, there is nothing which can comfort the soul in life and in death, except for justification, how you ought to strive to be to be justified!
Thirdly, if you still live in an unreconciled state:
(1) You cannot but spend your days with much terror. Aside from the fact that the worm of your conscience continually gnaws, and at times dreadful thoughts and terrors arise in your soul (be it in dreams during your sleep, in darkness while being awake, or in distant solitude), even the rustling of a leaf or an unusual noise will terrify you, and the hairs of your head will stand up straight for terror when you hear of or observe a remarkable judgment upon others. You will continually be in fear that the wrath of God will be manifested toward you. If you suddenly have an unusual pain or a dizzy spell, or if you are in danger of drowning, or if the sword is extended toward you, or if one is in danger of death in any other way, then with Belshazzar all the members of your body will tremble due to the terror of your heart. Eliphaz speaks of this in Job 15:20-24, where we read, “The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor. A dreadful sound is in his ears: in prosperity the destroyer will come upon him. He believeth not that he will return out of darkness, and he is waited for of the sword. He wandereth abroad for bread, saying, Where is it? he knoweth that the day of darkness is ready at his hand. Trouble and anguish shall make him afraid; they shall prevail against him.” In this manner an unreconciled person spends his days. The conscience may be somewhat asleep for a time, and one may find some diversion in that which is visible. Nevertheless, even when he laughs, he shall have sorrow. Sin, however, which as a sleeping dog lies at the door, will then attack all the more vehemently, and the king of terrors will take hold of him and will at last send him to his eternal woe where there will be weeping and gnashing of teeth.
(2) Furthermore, you cannot find delight in that which, due to God’s longsuffering, you receive for the body. The heart is not pacified by this, and all this is as a snare, as sin, causing God’s wrath to rest all the heavier upon you. As long as you are unreconciled, the curse is concealed in the best of that which you may enjoy; it all groans as it were against you (Romans 8:22). Everything is transformed into a curse. “I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart” (Malachi 2:2); “Cursed shalt thou be in the city, and cursed shalt thou be in the field. Cursed shall be thy basket and thy store. Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out” (Deuteronomy 28:16-17
Compare this for a moment with how the righteous may enjoy the things which pertain to the body. All that they have proceeds from fatherly love and the merits of Christ; yes, temporal blessings, whether great or small, are even proofs of God’s love to them. All that they receive, all that they eat or drink, that with which they dress themselves, and that upon which they place their feet, belong to them. The sun rises and the moon and stars shine for their sake. For their sake the appearance of heaven is so beautiful during quiet nights, and the earth brings forth a variety of verdant growth, trees, herbs, and flowers. Whatever people plant in delightful gardens, as well as walkways which are covered with foliage of neatly arranged trees, it all exists for the purpose of delighting them by way of vision, hearing, smell, or taste. “For all things are yours” (1 Corinthians 3:21). “The righteous shall inherit the land” (Psalms 37:29). Oh, how refreshing is even a piece of dry bread if one may perceive it as having been purchased by the blood of Jesus Christ, and consequently, as having a right to it! It can cause tears to flow out of their eyes for love and joy. When there are miseries, plagues, and wars (and whatever else could terrify), their heart nevertheless remains steadfast, trusting in the Lord; they will trust even in the midst of death. A justified person can therefore run his course with joy. The fact that they do not do this more frequently is due neither to not having a right to it nor to there being no reason for it, but because they are not more frequently exercised with their justification. When considering the dissimilarity between the lives of the unrighteous and the righteous, contrasting the one with the other and observing how the one issues forth from a state of being unjustified and the other from a state of being justified, this ought to be sufficient to persuade everyone to earnestly endeavor to be justified. The Spiritual Sweetness and Delight Found in Justification
Fourthly, consider also justification by itself. Note what sweetness, delight, and glory is to be found in this for the soul.
(1) In justification there is forgiveness of all sins and all punishment; this is so perfect that it is as if one had never committed sin. “... and the blood of Jesus Christ His Son cleanseth us from all sin” (1 John 1:7); “Unto Him that loved us, and washed us from our sins in His own blood” (Revelation 1:5). They only who have felt sin as a heavy burden and have tasted its bitterness, know what this entails. This forgiveness is an everlasting forgiveness; God never brings sins back in order to exercise His wrath toward them again. They who have once been justified, will never revert to being unworthy and despicable again, but their sins will eternally remain forgiven. “I will forgive their iniquity, and I will remember their sin no more” (Jeremiah 31:34).
(2) They are not only cleansed from all their pollution, but they are furthermore adorned in an extraordinary measure with the perfect righteousness of Christ. “And thy renown went forth among the heathen for thy beauty: for it was perfect through My comeliness, which I had put upon thee, saith the Lord God” (Ezekiel 16:14); “And ye are complete in Him” (Colossians 2:10); “Behold, thou art fair, my love; behold, thou art fair” (Song of Solomon 4:1). When the righteous may thus view their beauty due to the righteousness of Christ, they will rejoice in this. “I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels” (Isaiah 61:10).
(3) In justification they furthermore obtain the adoption as children of God, and are appointed as heirs of eternal life. God views them and meets them with light, comfort, love, and care as His dear children; and they view Him as their merciful Father. Therefore time and again they turn to Him and cry out, “Abba, Father!” They thus tell Him of all their needs, and request from Him whatever they desire; they delight themselves in Him, and turn away from everything else, for it is only good to be with Him.
(4) This engenders in them a sweet peace, and a glorious and inexpressible joy; they dwell together in sweet, mutual love. “Therefore being justified by faith, we have peace with God” (Romans 5:1); “... Thou hast in love to my soul delivered it” (Isaiah 38:17); “My beloved is mine, and I am His” (Song of Solomon 2:16).
Now consider all this simultaneously: A justified person is eternally delivered from all sin, all wrath, all curse, and all punishment without any retraction. A justified person, due to the imputed righteousness of Christ, is perfect in his beauty before God, before the angels, before believers, and to himself. A justified person is a child of God and an heir of eternal life; he has an inheritance which he cannot lose, but which is kept in heaven for him. There is sweet quietude, peace, joy, and delight in God to be found in the soul of a justified person, more than a natural man can understand, and more than a justified person can express. If this cannot motivate a soul to endeavor to attain to justification, nothing will be able to do it. Nevertheless, it remains God’s work. The Fruits of Justification
(1) Justification makes the heart joyful. “Thou hast in love to my soul delivered it ... for Thou hast cast all my sins behind Thy back” (Isaiah 38:17).
(2) Upon falling into sin, it motivates the believer not to remain there, but to arise again and cheerfully to persevere. “And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity” (Isaiah 33:24).
(3) It always affords free access to the throne of grace. “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience” (Hebrews 10:22).
(4) It fills heart and mouth with the praises of God. “Bless the Lord, O my soul, and forget not all His benefits: who forgiveth all thine iniquities” (Psalms 103:2-3).
(5) Justification is the fountain of sanctification. Sanctification is exceedingly precious to believers, for it consists in humbly walking with God, honoring Him with holy reverence, loving Him, fearing Him, and pleasing Him in our walk. They thus have the image of God and manifest this to His honor, as an ornament to the church, to the conviction of the unconverted, and as a stimulus to the converted. The righteous are enamored with such a life, and they seek this with all their heart. This is not only true because it is a means to remain near to God and a practice upon which God bestows much blessing, but because it is their life and the beginning of felicity. A believer is mournful over his deficiency, and due to an inordinate desire for sanctification he at times becomes discouraged, thinking, “I will never attain to such a state during my entire lifetime. Oh, that my ways were directed keep the Lord’s statutes! What must I do? What way shall I turn to attain this?” I answer that justification is the means to this. Since justification is the fountain, it therefore defines the proper manifestation of sanctification and its true essence. One must, therefore, with all his might endeavor to attain to justification and to being assured of this.
He who endeavors to attain to sanctification upon another foundation has gone astray, will never attain to it, and will never make progress in it. First to require self-denial and pure love for God (He being worthy of this) is to err and could lead very well to one’s perdition. There are those who first wish to bring justification to a conclusion and leave it rest as a finished matter. They then wish to yield to sin for a time, and only strive for sanctification subsequent to this. They are as much in error in the opposite direction, and indicate that they have never been acquainted with the nature of either justification or sanctification. They are sought simultaneously, and the matter as to what is sought first or last is not a matter of time but rather of order. In the continual exercise of justification the soul is sanctified. “But there is forgiveness with Thee, that Thou mayest be feared” (Psalms 130:4); “... purifying their hearts by faith” (Acts 15:9); “How much more shall the blood of Christ, ... purge your conscience from dead works to serve the living God” (Hebrews 9:14); “Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature” (2 Peter 1:4); “And every man that hath this hope in Him purifieth himself” (1 John 3:3). As justification is the fountain of sanctification, giving it its true essence, so sanctification is likewise a necessity, for without holiness no man shall see God (Hebrews 12:14). Therefore, he who wishes to be saved, must first be sanctified; and if he is to be sanctified, such sanctification must necessarily proceed from justification. Therefore you must consider both the desirability and necessity of sanctification; both ought to motivate you to be exercised relative to justification and to be assured of it.
Guidance in Seeking for Justification and Marks for Self-Examination
It now remains for us to guide those who desire justification in seeking after this. We shall do so by proposing the means which serve to the attainment of this end. We shall propose them in such a manner that they simultaneously serve as proofs and marks which reveal that a person is justified.
First, a person who desires to be justified in his conscience ought to endeavor to have a view of his sinful heart -- and of the sinful manifestation of this heart in thoughts, words, deeds, and activities, along with the manner of this manifestation. He must also seek to have a view of his condemnable condition, adding to this a sorrow over his sins and his state of condemnation. When I mention sorrow, I am not suggesting that there must first be a certain degree of contrition, terror, or despair. Many who are ignorant in the way of the Lord first wish to have this before they dare to think that they are justified. Since they do not have it in the measure they imagine it ought to be, they reject everything and live in a continual state of unsteadiness and restlessness. Instead this sorrow also consists in loathing one’s self, in being absolutely destitute, in indignation toward sin, in the perception of one’s emptiness, in sinking away in one’s condemnableness, in heartache, in languishing, in perceiving with understanding that one is in such a condition, and in the confirmation, “Yes, I am thus.” One also needs to make a distinction between an unconverted person who presently begins to seek, and a converted person who already believes in Christ (irrespective of whether he knows or doubts this). In the beginning, many have much more of the spirit of bondage again to fear and more slavish fear and terror, and thereby are driven to Christ. They are more engaged in a legalistic sense, albeit not all in the same manner and measure. The converted, however, have shame, loathe themselves, are humbled, and are filled with indignation and revenge toward themselves in a more evangelical fashion; however, this also varies greatly. It is certain, however, that only rarely does someone come joyfully to Christ as Zacchaeus did; and only few come to the knowledge of being the property of Christ by means of knowing and approving of the truth. Rather, the common way is one of perplexity, sorrow, and fear. This is not to suggest that one must first have these things as a condition before one can come, but it is a quality without which one shall not be willing to come. Therefore all who are desirous for justification must first seek to receive a view and be sensible of their misery. Observe this in those who believed on the day of Pentecost. “They were pricked in their heart” (Acts 2:37); the jailor came trembling (Acts 16:29); “And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner” (Luke 18:13). He who has never had some knowledge of the frames mentioned above, who has never had them in a heartfelt and conscious manner until coming to faith in Christ and being justified, and who nevertheless considers himself justified, deceives himself. He who does not seek justification in this way will never attain to it. Yes, even those who in an evangelical manner or by way of knowledge and acknowledgement of the truth have attained to faith and justification, have nevertheless had this frame, albeit that they were soon swallowed up by love and the truth. However, this will afterwards become manifest to them in a sensible manner. Therefore if you wish to attain to justification, make a beginning and learn to become perplexed within yourself; and being sensibly destitute, sinful and condemnable, come to be justified without price by the redemption which is in Christ Jesus. The second means unto justification is faith in Christ. Man, being convicted in the manner just stated, sees that he cannot but be condemned by the righteous Judge. He therefore seeks for a Surety who satisfies the justice of God in his behalf, and thus finds Jesus Christ. He acknowledges that His suffering and death fully satisfy the justice of God, and that His holiness is unto the attainment of salvation. He observes and acknowledges the offer of righteousness to himself, however sinful he may be. He, now being desirous, takes refuge to Him, receives Him unto his righteousness, and comes with this received righteousness to God. He presents himself to the Lord as miserable and condemnable within himself. He displays to the Lord the righteousness of Christ, and that he has received and appropriated this righteousness upon it having been offered to him. He holds before the Lord His promises made to such persons. While thus praying, wrestling, believing, and urgently making use of the promises, a Scripture passage or the gospel promises in general will be applied to his heart in such a way that he perceives himself to be justified. At times this will be accompanied by the sealing power of the Holy Spirit, so that he may have peace and joy. He who imagines himself to be justified, and who nevertheless is without these exercises of faith, deceives himself, and he who does not seek justification by way of the exercise of faith will never find it. Therefore, if you desire justification, seek it by faith. “Therefore we conclude that a man is justified by faith” (Romans 3:28).
Thirdly, he who desires justification must, while seeking, also desire sanctification; these two can neither be separated in their possession nor in the seeking after them. He who desires justification and has no desire after holiness, gives evidence that his heart is not upright before the Lord. If he imagines himself to be justified, but is as yet without sanctification, he deceives himself. If he seeks the first without the latter, he will never attain to it. It is true that the desires are sometimes more vehement and directed toward the one, and at other times to the other; however, the one is always intertwined with the other. Many believers doubt their justification since they do not perceive that they are being sanctified. However, they lack the light to know what sanctification is. They require of themselves a certain measure of holiness, and if they do not attain to this measure, they reject the matter itself which is nevertheless to be found in all believers. Such persons need to know that sanctification manifests itself as follows:
(1) The more a believer may live close to God and be assured of his justification, the more his desires for a pure frame of heart, for the manifestation of the image of God, for humility, wisdom, kindheartedness, and a tender walk will become stronger and lively. He neither knows nor desires any holiness except that which flows out of a reconciled relationship with God -- holiness proceeding from love for and the fear of God.
(2) It manifests itself in a hatred for and a being repulsed by a sinful heart, apprehension and fear concerning the commission of sin, sorrow upon having sinned, and having a restless heart until one by renewal is cleansed in the blood of Christ.
(3) It manifests itself in repeated restoration and in the intention to refrain from sin. One will pray for strength and thus endeavor to be dependent upon the leading of the Holy Ghost.
(4) It manifests itself in being repulsed by worldly company; one cannot unite his heart with such company. Rather, the desires of the heart are toward the godly whom he highly esteems, considers to be glorious, and loves.
(5) It manifests itself in a general sense. Such a person does not give himself more leeway in the one sin than in the other. Sin is sin for him, irrespective of whether a sin is great or small; he does not minimize the nature of sin. All sins are in essence the same; that is, they are contrary to the will of God, albeit that one will fall into one sin more than into another.
(6) It manifests itself in a strong desire for more holiness; such a person cannot be satisfied with the little hunger and thirst for righteousness he has.
(7) It manifests itself in the actual victory over many sins in which one previously lived, even to the extent that one can reject them as soon as they surface; yes, he is no longer unsettled by many of them. He will not peacefully give way to those sins which are stronger, but will do battle against them; and upon having fallen into the same sin, one will arise again (be it more readily or more slowly) and resume the battle. All this will enable a little one in grace to perceive that he, though not attaining to the measure of sanctification he demands of himself, need not reject his justification. Since in his desires, seeking, and actions, he conjoins justification and sanctification (albeit that he derives the latter from the first), he can be conscious of his uprightness in this. However, others who do seek justification without sanctification, or sanctification without justification, are not upon the right way, and those who thus proceed will receive neither.
Fourthly, he who seeks after justification, desiring to be assured thereof, must let God’s Word be the judge. Many who are truly justified do not attain to assurance, or readily lose it, since they wish to be their own judge and establish their feelings as the foundation of their assurance. It would be a blessing if someone could always have this; however, it is not God’s normal way always to seal His children and to give them the sense of this assurance. The Lord has established another foundation which is more steadfast, durable, and consistent: His Word. It is a good thing if one is suspicious of his own heart, being desirous not to be deceived in such a weighty matter. However, how will one attain to such a certain and steadfast assurance? He must bring himself often before the Lord, and do as David did, saying, “Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting” (Psalms 139:23-24). Let him then also turn to the Word of God to observe what promises are made there, and to whom they are made. Let him, while lifting up his soul, ascertain the certainty of these promises as being pronounced by a God who is true. The issue therefore is whether these promises are made to him. This he can know if he has the qualities of those to whom the promises have been made. Let him then first of all examine the Word of God and consider characteristic after characteristic while laying his heart bare before an omniscient God. Let him examine his own heart (in which he ought not to be easy on himself), and make a righteous judgment concerning himself. He ought not to attribute to himself that which his conscience testifies he does not have. He also ought not to deny that which his conscience testifies he does possess. Herein he must acknowledge that it did not come forth from his nature, but that it was wrought in him by the Spirit of God. If he then finds such matters within him in truth and if his heart agrees with the qualities mentioned in Scripture while God and his conscience also bear witness of the veracity of this, he must draw the conclusion that these promises have been made to him, and consequently, that God justifies him. Let him receive this Word as the voice of God -- which it truly is -- and let him thus hear the divine acquittal. Even if one has a greater or lesser degree of light, feeling, joy, or peace, the matter does not change, for truth is and remains truth. The qualifications are reality and the pronouncement of God the Judge is reality. One must then give God glory for His truth, verify his justification, rejoice in it, thank God for it, and thus cheerfully and in love, with godly fear and obedience, proceed in the way of the Lord, until one obtains the end of faith -- the salvation of his soul.
I stated that the presentation of the means unto justification would simultaneously serve the purpose of determining whether someone is justified. Whoever therefore perceives that he has attained to justification in the way of sorrow over sin, faith in Christ, and a desiring and seeking of both justification and sanctification by appointing the Word as judge, may perceive the genuineness of his graces and the veracity of the promises of God made to him. He who has not entered upon this way, however, and nevertheless imagines himself to be justified, his sins to have been forgiven, and himself to be an heir of eternal felicity, deceives himself most dreadfully -- and to his eternal destruction, if he does not repent.
First, let him therefore who has not been justified by God not justify himself, as the Pharisees did who “trusted in themselves that they were righteous” (Luke 18:9).
(1) Self-justification has no validity before God; not man himself, but God is Judge over him. Therefore man’s entire salvation is dependent upon God’s pronouncement, and not his own. “For not he that commendeth himself is approved, but whom the Lord commendeth” (2 Corinthians 10:18). Poor man! How will you profit from your own acquittal if God condemns you?
(2) One will be prevented from seeking true justification when one justifies himself without reason upon a false foundation, or upon presumptuously laying claim to good grounds; this will cause him to go peacefully to hell, for Christ did “not come to call the righteous, but sinners to repentance” (Matthew 9:13). Therefore, do not deceive yourself in this matter, for in doing so you will deceive yourself to your eternal destruction. It will not help then to say, “We have eaten and drunk in Thy presence, and Thou hast taught in our streets” (Luke 13:26); “Have we not prophesied in Thy Name? and in Thy Name have cast out devils? and in Thy Name done many wonderful works” (Matthew 7:23). For then will He “profess unto them, I never knew you: depart from Me” (Matthew 7:23). A Final Exhortation to Justified Souls
Secondly, do not condemn yourself if God justifies you. It is abhorrent to God to justify the ungodly and to condemn the righteous (Proverbs 17:15). The unconverted are guilty of the first when they justify themselves, and the righteous would make themselves guilty of the second if they were to condemn themselves. It is not our desire that someone would force himself to consider himself justified. It is our desire, however, that someone who, in the presence of God -- the Holy Spirit also bearing witness -- is convinced to be a partaker of the frames and exercises mentioned above, would by faith acknowledge himself to be righteous. Let him not condemn himself if, perhaps, he does not find within himself a certain measure of light; that is, such a measure which would enable him to answer all objections, one for one, as well as a certain measure of feeling, peace, and sanctification. He ought not to do so since he, in the meantime, does and is able to see the truth of his justification.
(1) To do so would be to deny the work of the Holy Ghost, contradicting Him to His face.
(2) This would be a despising of the merits of Christ. Would He have suffered so much for you and should you not acknowledge this -- yes, should you deny it?
(3) To do this would be to bring anguish upon yourself, since the Lord does not cause you grief. You yourself are the cause by giving in to your unbelief, so that your life is consumed by sorrow and by many years of sighing. The Lord speaks peace, but you do not want to receive it unless the Lord first makes you to be such and such. However, “who hath hardened himself against Him, and hath prospered” (Job 9:4). Why are you a tyrant to yourself and cause yourself grief and sorrow? Believe the Word of God, acknowledge the work of grace in you, and you will thus be established and run your course with joy.
Thirdly, a justified soul may not yield to sin by reason of Christ already having made satisfaction for him.
(1) This is contrary to the nature of a justified soul, and of justification (cf. Psalms 130:4; 1 John 3:3).
(2) This is an abomination, for to do so is “turning the grace of our God into lasciviousness” (Jude 1:4).
(3) It would give opportunity for slander and to encourage the enemies to slanderously state that our doctrine makes men careless and ungodly, as if we were saying, “Let us do evil, that good may come” (Romans 3:8).
(4) It is contrary to the Word of God which conjoins justification and sanctification inseparably (1 Corinthians 6:11).
Therefore, those who believe in God must be careful to promote good works; these are the things which are good and profitable for men (Titus 3:8).
Fourthly, a justified soul, every day anew ought to endeavor to be justified. This is not to suggest that he could fall away from his justified state, but because the voice of divine acquittal in God’s Word, and by His Spirit to the heart, is so sweet; and sins, which time and again come in between, also necessitate justification. A justified soul must always acknowledge sin as sin. Sin remains sin committed against God and makes the sinner subject to guilt and eternal condemnation. Even though Christ has made satisfaction for him and as Advocate presents this satisfaction directly to God, and even though the Word justifies the believer who time and again falls and arises, I maintain nevertheless that sin retains its nature. A justified soul must see and feel his sin also as such, and thus acknowledge himself to be condemnable as far as he himself is concerned. He must thereupon confess his sins, by faith receive the merits of Christ unto justification, and thus be justified in reference to a given sin. This is the practice of the saints, this we are commanded to do, and upon this the promise of forgiveness is made, all of which has been shown above. Therefore take heed to your actions, be on guard against defiling that which is good, and beware of the sinfulness of evil. This will humble the soul, exalt grace all the more, make Jesus’ merits all the more precious, and cause him to walk all the more circumspectly. Such a soul who continually desires to be justified, will live in a more abiding peace with God; whereas another who ignores this will be more disturbed and troubled, be further from God, and be more negligent in his walk of life. “Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the Lord” (Psalms 107:43); “Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein” (Hosea 14:9); “The way of the Lord is strength to the upright: but destruction shall be to the workers of iniquity” (Proverbs 10:29).